
. K3 



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BLESSED ARE YE. 



A SERIES OF SERMONS ON THE BEATITUDES 
OF THE SERMON ON THE MOUNT. 



DR. THEOL. PAUL KHISER, 

H 
PASTOK OF ST. MATTHEW's LUTHERAN CHURCH, LEIPZIG, GERMANY. 



TRANSLATED BY 

B. LEDERER, 

PASTOR OF THE EV. LUTHERAN CHURCH OF THE RESURRECTION, 
CHICAGO, ILL. 



1906. 
The Gkrman Literary Board, 

BURIvINGTON, Ia. 



LIBRARY of CONGRESS 

Two Conies Received 

AUG 10 1906 

^^opyriem Entry 
^Lh%%/CL \Xc, No, 



Copyright 1906 
By 

R. NEUMANN, 
Burlington, Iowa. 



X3 



BLESSED ARE YE. 



PAGE 

I. A Principal Sermon of Jesus 9 

II. Poverty and the Kingdom of Heaven 25 

III. Mourners, and yet called Blessed 41 

IV. Meekness, to which is Promised the Earth 55 

V. Hunger and Thirst after Righteousness 69 

VI. Divine and Human Mercy 83 

VII. The pure Heart, which sees God 97 

VIII. Children of Peace are called Children of God Ill 

IX, Persecuted, Reviled and Yet Rejoicing 125 



MATTHEW IV. 2—10. 

And Jesus opened His month, and tangiit them, saying: 

Blessed are the poor in spirit: for f heir's is the 
I'ingdorn of heaven. Blessed are fhei/ thai niourn: for 
they shall he comforted. Blessed are the rneel': for theij 
shalll inherit the earth. Blessed are they which do 
hunger and thirst after righteousness: for they shall he 
filled. Blessed are the merciful: for they shall ohtain 
niprcy. Blessed are the pure in lipurt: for they shall 
see God. Blessed are the peace rnaJcers: for they shrill he 
callpd the rliildren of God. Blessed are tliry irliirh are 
perspcuted for righteoasnpss sajrr : for tlwir's is the 
Ji'in g do n i of li pa i • e n . 



I. 

A PRINCIPAL SERMON OF JESUS. 



Matthew 4: 25 — 5 : 2. — And there followed Him great 
multitudes of people from Galilee^ and from Decapolis^ and 
from Jerusalem, and from Judaea^ and from beyond Jordan. 
And seeing the multitudes, He went up into a mountain : and 
when He was set, His disciples came unto Him : and He 
opened His mouth and taught them, saying. 

Luke 6: 12, 17, 18. — And it came to pass in those days, 
that He went out into a mountain to pray, and continued 
all night in prayer to God. And He came down with them, 
and stood in the plain, and the company of His disciples, 
and a great multitude of people out of all Judaea and Jeru- 
salem, and from the sea coast of Tyre and Sidon, which 
came to hear Him, and to be healed of their diseases; And 
they that were vexed with unclean spirits : and they were 
healed. 

Matthew 7:28, 29. — And it came to pass, when Jesus 
had ended these sayings, the people were astonished at His 
doctrine : For He taught them as one having authority, and 
not as the scribes. 

The first sermons which Luther preached, after tlie Prot- 
estant Church had been established in the year 1530 through 
the Confession at Augsburg, were based upon Christ's Ser- 



— 12 — 

inon on the Mount. In these sermons Luther^s spiritual utter- 
ance was especially fresh^ clear and powerful^, flowing from 
him like a river from a mountain. A few weeks after his 
return from the castle of Coburg^ acting as a substitute for 
Bugenhagen^ the regular pastor^*) he delivered before the 
congregation at Wittenberg a series of discourses explanatory 
of this principal sermon of Jesus Christ. He expressed it 
as his great desire that his ^^sermons on the three chapters 
of St. Matthew^ which Augustine calls the Lord^s Sermon 
on the Mount/^ might be published. Not only did the Ee- 
former^ however^ preach very suggestively on Chrises Sermon 
on the Mount himself^ but he also urged other pastors to do 
the same. ^^Every preacher and pastor is therefore requested 
and admonished/^ he wTites^ ^^to preserve and promulgate 
faithfully and dil gently^ among the flock entrusted to his 
care^ the correct understanding of the Sermon on the Mount. ^^ 
This I desire to do. 

Luther considered this important portion of Holy Scrip- 
ture very necessary for his age. Is it not also very necessary 
for ours? Does not Jesus also speak very plainly to the 
children of the present day ? The bread of life can not grow 
stale. The living water is as fresh to-day as when it flowed 



*) Bugenhagen was then absent for about a year and a half, 
reforming the ohnrches of Lubeck and Pomerania. During that 
time Luther preached \a\ the parish-church as "locumtenens," on 
Matthew 5 — 7. 



at Jacob's well or from the Mount. Jesus is still preaching. 
At His feet there is room for great multitudes of people. 
Wherever His servants proclaim the word of life, there He 
speaks. Only let us not be like that man who went aAvay 
from a celebrated preacher with the expression, ''I was com- 
pelled to hurry off, or he would have made me a Christian.'^ 
In our sanctuaries tower ''the hills from whence conieth our 
help.*^ It has become sufficiently clear, whither the neglect 
of religious life, of the divine word and of Christian preach- 
ing has led us. 

Two of the evangelists have recorded the Sermon on the 
Motmt, Matthew and Luke, the former more in detail.*) One 
of otir new gospel lessons'^*) comprises the first twelve verses 
of the fifth chapter of the gospel according to Matthew, 
embracing the superscription of the Sermon on the Mount 
and the beatitudes. Thus I was recently obliged to compre- 



*) AH modern interpreters admit that Luke 6: 12 — 49 and 
Matthew 4: 25 — 7: 29 record one and the same discourse, despite 
the differences in the two accounts. The best information on the 
relation of the two accounts to each other can be obtained by 
consulting Tholuck (Commentary on the Sermon on the Mount), 
Achelis (The Sermon on the Mount according to Matthew and 
Luke) and Steinmeyer (The Discourse of the Lord on the 
Mountain). 

**) The author here refers to a new series of pericopes for 
the Church Year, which have been recommended to be used by 
the Lutheran clergy of the kingdom of Saxony as texts for their 
sermons. Translator. 



— 14 — 

hend the great wealth of those immortal words of Jesus 
within tlie narrow eomj^ass of a single serni<>n. This op- 
pressed me. I was constrained t<:) pass over in silence much 
which in this connection is impurtant and which should 
necessarily have been said. AVe will now mcjie carefully ex- 
amine every sentence of this sermon of the Lord. 

To-day we will <_»nlv Cfjnsider what the gospels record 
immediately "Ijeiore and after this sernion. Even the suj^er- 
scription and the subscription ean engage our thoughts. It 
will give us the key that unlocks for us the sanctuary of the 
chief of the discourses of Jesus. 

A PEixcirAL Sermox of Jesus. 

2. The subscription : How and what does Jesus preaeh ? 
preach? The place and the hearers of the sernion. 

2. The sup>cription : How and what does Jesus preach ? 
The manner an<:l the contents of the sermon. 

Lord rT(od. hear u> when now we call iip<jn Thee, incline 
Thine ear to the holy e^mversation <:if niir hearts with Thee. 
Give unto us words of eternal love and n';»urish us cnntinually 
with the bread of life. Take from our -oul the dust and 
the Ijurden of the world, the cares and the sins and the tears, 
that with a clear mind we may behold Thee ami Thv kingdom 
and Thy glory. Help Thy servant,- that they may laljor and 
speak according to the Word and after the nianner of Thy 



— 15 — 

dear Son^ our eternal higlipriest. Give tlieui the watchlllan^s 
eye aud tlie slieplierd^s voice that they may lead Thy people 
to Thee. Great and dear Lord^ Thou only Master of souls 
and eternal preacher of righteousness^ let our petitions draw 
Thee into our midst, and then lead Thou us upon the heights 
of silent devotion and sacred elevation of the heart. Amen. 



I did not begin reading the Sermon on the Mount with 
the first verse of the fifth chapter of Matthew^ as is usually 
done. The account of it begins with the verse before^ the 
last verse of the preceding chapter. (The division into 
chapters in Holy Scripture is not always quite correct. It 
did not originate with the authors of the biblical books them- 
selves, who wrote without making such a division, but it was 
first added toward the close of the Middle Ages.) The last 
verse of the fourth chapter, accordingly, tells us where Jesus 
then sojourned and what hearers had gathered around Him; 
that is, where and to whom He preached. Luke also had 
previously given this information. This is the first point 
upon which we will dwell a little. 

AVe learn that Jesus was in Galilee, but that also from 
Judaea, not only from the immediate vicinity of Decapolis, 
but also from Jerusalem, a great multitude had gathered 
around Him — a full net for the holy fisher of souls, a wide 
field for the heavenlv sower. Ofttimes the multitude remained 



— 16 — 

Avitli Him for several clavS; hut tliey caiisecl Him no embarrass- 
ment, for He could multiply the loaATs and the fishes. Who 
then would not be satisfied and blessed by Him? Many a 
time (and here also) the}' followed Him chiefly to obtain 
healing and food — but where He pronounced His Ephphatha 
over the deaf, there sometimes the ear would also be opened 
to His word. Where He gave sight to a blind eye. there often 
the inward eye also would be opened to behold His glory. As 
is still the case^ external benefits were often the avenues upon 
which the kingdom of God entered into the hearts of men. 
But they also came to hear Jesus. Luke tells us. that even 
from Tyre and Sidon had come many of those who heard the 
Sermon on the Mount. 

Before such multitudes Jesus sometimes stepped into a 
boat, sometimes He went upon a mountain. He did so in 
order to be heard and seen by all from His elevated position. 
Often He and His disciples and His hearers were surrounc'eci 
only by desert land, but then He gave them so much the uiore 
of the true bread. 

The Good Shepherd always knows the green pastures and 
the still waters. Sometimes Jesus took His disciples aside 
from the multitude. •'Come ye yourselves apart into a desert 
place, and rest a while." Often in the Old Covenant silent 
mountain-tops were places of a special revelation. Think of 
Horeb, Sinai and Carmel. Xot only outwardly did they 
raise their shining summits from desolate regions against 



— 17 — 

heaven^ but frequently they became altars upon wliich God 
held holy conversation with his servants. Think of Moses 
and his shining f ace^ when he descended from the mountain 
to the people ! But here there is more than Moses and Sinai ! 
Is it surprising that the name of the place^ where Jesus 
preached His Sermon on the Mounts is not designated ? That 
the Evangelists did not think it necessary to mention it ? In 
later times travellers and explorers have gone in search of it 
and have designated the "horns of Hattin^^ (Kurim Hattin) 
as the so-called "Mount of Beatitudes/^ It is the same moun- 
tain at whose base about a thousand years later a battle was 
fought. At the very spot where Jesus had once preached of 
the meek and the peacemakers, there the army of the crusaders 
was defeated by .the superior forces of Saladin in the vear 
1187. In Luke (chapter 6) we read, that Jesus descended to 
a place in the plain. Here very probably a level place upon 
the mountain is meant, whicli afforded more room for the 
multitude. But of what consequence is the place and its name ? 
Do we need earthly names, where the kingdom of heaven it- 
self is being built? ^\e are reminded in this connection, 
that while in the Old Testament external, local fetters were 
put on the word and service of God, such is not the case 
under the ISTew Covenant. Jesus did not desire to connect His 
grace and truth with a certain phice, whether it l)e Geriziui, 
or Jerusalem, or Eome. The dogma of the pope, that there is 
a greater degree of grace in Eome, contradicts the gospel. 



— 18 — 

Where two or three are gathered together in the name of 
Jesus, wherever His people seek Him, there the Lord speaks 
from the monntain of His grace, from the pulpit of His word. 
Where His word is, there is His place. 

What multitudes have lived in all the Christian centuries 
from the time of the Sermon on the Mount down to the 
present hour ! And all these sayings of Jesus are so holy, so 
sublime and genuine, that the world has been compelled to hear 
them, nor could they ever be forgotten. Only modern cavilers 
and sceptics, w^ho would demolish everything, have not hesi- 
tated to represent even the principles and demands of the Ser- 
mon on the Mount as antiquated and impracticable. The first 
Christians were more familiar with the Sermon on the Mount 
than with other passages of the Scriptures. The primitive 
teachers of the Church deposited the gold of these sayings in 
their books. Xay, even in the epistles of the New Testament 
we can upon closer examination discover many expressions 
which may be traced back to the Sermon on the Mount.*) 
The opinion has even been expressed, that these three chapters 
of Matthew are the most important part of the whole Scrip- 
ture, and if all other parts should be lost, w^e would here find 
a sufficient source of salvation. In this respect some have 
frequently gone too far. But Jesus evidently here delivered a 



*) So in 1. Corinthians 7: 10; 4: 12; 1. Peter 3: 9; 4: 14; 
James 4: 9; 5: 12. 



— 19 — 

very important sermon before His disciples (who stood in 
front) ^ and the great multitude. It was not His first dis- 
course^ His introdnctor}^ sermon, as many interpreters have 
asserted. We read (Matthew 4: 23) that Jesus had already 
before that time preached frequently. But we are certainly 
obliged to call this sermon a great principal sermon of Jesus. 
Matthew has also indicated this by putting such a long super- 
scription over it: ^^And seeing the multitudes, He went up 
into a mountain: and when He was set, His disciples came 
unto Him: and He opened His mouth, and taught them, 
saying/^ The Evangelist tries to describe every external trait 
of the holy preacher on the Mount himself. Luther says : 
^^Here the Evangelist makes a preface and a great display of 
words, how Jesus presented Himself for the sermon that He 
wanted to preach, — so that we can see that He was in ear- 
nest.^' In Luke we read: ^^And He lifted up His eyes on 
His disciples.^^ 0, to have taken up and carried away the 
look of Jesus ! How much may have been expressed by it ! 
But still the gracious look of His love follows every disciple 
and the whole multitude of those, who devoutly and be- 
lievingly hearken to His words. This much for the super- 
scription, that is. Where and to whom does Jesus preach? 
The place and the hearers of the sermon. 

2. 
The subscription: How and What does Jesus Preach? 
The Manner and the Contents of the Sermon. 



— 20 — 

We read that Jesus preached as one having authority. 
This was the leading impression which the great multitude of 
hearers carried away from His Sermon on the Mount. He 
also spoke graciously^ especially when He invited souls so 
cordially with His ^'^Blessed^ blessed ;^^ but here we are told 
above all things^ ^^He taught them as one having authority^ 
and not as the scribes.^^ The Scribes and the Pharisees^ who 
then were the leaders in Israel^ spoke much about external 
deportment and ceremonies^ about human commandments^ 
letters and precepts^ about the cleansing of vessels and washing 
of hands^ tithes and fasting — nothing but appearances and 
empty chaff. There was not that soul-refreshing ^'Blessed/' 
there was not that heartrending ^'Woe/'' which proceeded from 
the mouth of Jesus. These pedantic adherents to the letter 
were filled with simulation, hypocrisy and folly, not with 
heartfelt compassion for souls, not with that pity of Jesus for 
the people, which made the Lord so powerfully eloquent. On 
one occasion His enemies, the highpriest and the Pharisees, 
had sent out their servants to seize Him. But when they 
came and heard one of His powerful speeches, not one of them 
ventured to lay hands on Him. They stated as their reason, 
''JSTever man spake like this man.'' 

Even Jesus did not consider the preparation for His 
sermon an unimportant matter. The refreshing showers do 
not descend upon the fields from clouds of mist that disperse 
easily. Luke tells us that the Lord before preaching His 



I 



— 21 — 

Sermon on tlie Mount continued all night in prayer to God. 
Xo one can.be great in preaching who is not also mighty 
in prayer ! The more mightily we wrestle with God^ the 
more powerfully will we labor and speak among men. Our 
addresses to God will be transformed into overwhelming 
addresses before men. If the Son of God prepared Hiniself 
thus for His work^ how much more should we ! Let us in 
this matter perceive the footsteps of the Master that point 
out the right way. The people will then hear through many 
a discourse and sermon the prayers offered by their pastors 
and preachers in the silent nighty and that force of prayer 
will be a quiet but mighty power^ to lead souls upon the 
mount of exaltation. Here lay the strength of the Son of 
man himself. It was then that He appeared as ^^one having 
authority.^^ He did not strive to attain the applause of men^ 
as many vain speakers do nowadays. I^either did He fear 
the opposition of His enemies. And the people^ who heard 
Him^ were astonished. 

How did Jesus preach? You may read that He spoke 
mostly in short sentences and sayings. In short sentences 
there is often more spirit and power than in very long periods. 
Xow He offers us pearls in which the kingdom of heaven is 
gleaming^ now He hurls sharp arrows against Mng spirits 
and infernal powers. There are many points in the Sermon 
on the Mount and there is often much room left between the 
several sayings. Why so? It is the will of Jesus that His 



— 22 — 

witnesses and preachers should say manv a thing in addition, 
which would be especially appropriate for their age and their 
hearers. I also believe that Matthew did not write down 
everything which Jesns said in that powerful sermon. Lnke 
has recorded it in a still more abbreviated form. Instead of 
eight beatitudes He records only four. 

AVhat did Jesns preach? His most important word He 
has 2^1aced at the head. It shall be onrs to look often at 
this word as into the clear^ heavenly sunlight : •'Blessed.' * 
Here speaks the one who will bless us. He will not destroy 
but save us. It is said that Goethe once heard of a man 
who. upon having read his ^'Sorrows of Werther.'' had com- 
mitted suicide. The poet is reported to have said that the 
world lost nothing by that man. Jesus never entertained such 
a thought. . The soul is in a terrible state, and must be 
pitied forever^ that would not be improved and saved by His 
word, ^^Blessed/'^ — there is nothing greater. Many things, 
which were the joy of our life, may have been taken from 
us, but notwithstanding all this we can still obtain the highest 
good. Jesus will again and again call out in our midst: 
^^Blessed V^. . Thus He will awaken within us a lonoino:, a 
hunger and a thirst, that shall lead us to say, coming like 
an echo from our hearts, ^^Lord, bless me I*^ 

I saw one hanging on a tree, 

In agony and blood; 

Who fixed His languid eyes on me 

As near the cross T stood. 



— 23 — 

A second look He gave, that said, 
'1 freely all forgive: 
This blood is for thy ransom paid; 
I die that thou may'st live." 

These beatitudes we will examine one after the other. 
Although Jesns condensed them into a few words^ yet they 
will give us much food for thought and much to speak about. 
The strong light of His sacred truth will illuminate the dark- 
ness of this age. The hammer of the divine word must 
shatter many a delusive image of false righteousness. Into 
all the corners and recesses of. our earthly life, with its cares 
and all its dark depths of trial and sorrow, Jesus will come 
and call us forth to follow Him. 

Whenever we hear a text from the Sermon on the Mount, 
may we know that we hear Jesus Himself. May we speak like 
that disciple whom Jesus loved, who once saw Jesus at a 
distance, but who notwithstanding the distance exclaimed, 
*^^It is the Lord V^ May we perceive above every succeeding 
sermon the superscription. ^'And He opened His mouth, and 
taught them, saying f^ — and then the subscription — ^'the 
people were astonished; for He taught them as one having 
authority !^^ May we never hear without this holy astonish- 
ment r^ 

To-day I come to my conclusion early. Luther in his 
introduction to the discourses on the Sermon on the Mount 
demanded three things of a preacher : First, that he come 



— 24 — 

forward like Jesus: secondly, that lie open his month and 

have something to say: thirdly, that he know when to stop. 
Amen. 



^-Qjj^ 



II. 

POVERTY AND THE KINGDOM OF HEAVEN. 



Matthew 5 : 3. — Blessed are the poor in spirit: for theirs 
is the kingxlom of heaven. 

Luke 6 : 20. — And He lifted up His eyes on His disciples^ 
and said^ Blessed be ye poor : for yours is the kingxlom of God. 

The last word from the Sermon on the Mount which we 
recently considered^ was this : "The people were astonished.'^ 
Jesus had spoken with the fire of a might}^ zeal and of a 
holy love. AVherever the Master speaks, there astonishment 
is one of the signs that follow. But was it then among the 
hearers only an astonishment about the eloquence and the 
greatness of the Lord? AYas it not perhaps also an astonish- 
ment about their own inward poverty, about their folly and 
indolence, perversity and sin? "Holy astonishment I" we 
might say, "'Blessed astonishment I'^ we might exclaim, under 
which the new man is born I AVe will often see in the Ser- 
mon on the Mount that astonishment and delight can exist 
together. 

This sermon of Jesus has been called the Lord's decla- 
ration of war against degenerate Judaism.*) Certainly. The 
Evangelists frequently show us the hostile faces of the Jewish 
Scribes and Pharisees, those formalists and pedants. Long 
enough liad the people been treated to the cliatf and the stubble 
of their doctrine. Luther, too, says in explaining this word. 



^•the poor in spirit/^ that the Lord from the very outset 
gives the Jews and their great saints a severe blow with these 
words. We will often have occasion to observe this degenerate 
Judaism in the Sermon on the Mount. But I ask^ Is there 
no degenerate Cliristianity ? Is not the Sermon on the Blount 
also a declaration of war against degenerate Christianity? 

In these discourses we will often be constrained to wage 
war against many things which maintain among us an un- 
authorized supremacy. There is a convenient^ a very convenient 
Christianity^ if indeed it can be called Christianity at all. 
The Sermon on the Mount must rouse us from such an easy- 
going religion^ so that we may become true Christians and 
that we may finally be saved. 

We have read only a few brief words from the Sermon 
on the Mount. But here every word is a sermon in itself. 
The first beatitude. Some have counted seven^ others eighty 
others nine^ still others ten different beatitudes. But the 
number is of no consequence. There is one bond uniting 
them all: the word ''Blessed.'^ AYe will, however, find that 
the beatitudes are closely connected in many other respects. 

Strangely, very strangely indeed, Jesus began His ser- 
mon by calling the poor blessed. Usually those are called 
happy who have great possessions. Jesus seems to prefer those 
who have notliing. ^^Blessed be ye poor !'^ Does it not seem 



*) By De Pressense, a French Protestant theologian. 



— 29 — 

like reversing the truth ? Listen to the people who are passing 
by the elegant residences in the opulent and fashionable parts 
of onr city ! Listen to their utterances, how they, not without 
envy in their hearts, call happy those who live in the abun- 
dance of their earthly goods. Jesiis did not thus teach us. 
He desired to brino- to us a different, a hioiier view of the 
world. Poverty and wealth, privation and blessedness — great 
contrasts^ poverty and the kingdom of heaven. Jesus knows 
how to unite all these contrasts. Let this be the subject of 
our meditation: 

Poverty axd the Kixgdom of Heavex. Cax they exist 

togethee ? 

1. The poverty which enters into the kingdom of heaven. 

2. The kingdom of heaven which comes into our poverty. 

Great and gracious Lord, it is Thy will that we hearken 
to Thy word with fear and with joy. with astonishment and 
delight, and that we may thus pray to Thee and serve Thee. 
Shatter the idols that prevent us from serving Thee and wliicli 
we enshrine so deeply in our hearts. Help us. that our Chris- 
tianity may not be inactive^ lukewarm and impotent, but that 
it may become truth, spirit and power, action and life. Let 
Thy word become greater and dearer to us all, a clear light 
of knowledge and a deep source of blessed peace. Lord 
Jesus, do Thou ever rise higher in our estinuition! ^fake us 
all to be spiritually poor and yet blessed. Amen. 



30 



^Ye understand that Jesus began His powerful Sermon 
on the Mount with a word of fundamental significance. Such 
a word we will find in this first beatitude. He who leads us 
upon the narrow way to the eternal city of the kingdom of 
heaven^ here introduces us into the society in which we are to 
move. Jesus will enter upon this journey with poor people, 
and He says to His disciples : ^^Blessed be ye poor V^ He said 
once of His preaching, ^The poor have the gospel preached to 
them.^^ Who are these poor? 

Jesus here refers to the Old Testament, both Avith His 
'^'^Blessed/^ which occurs in a few Psalms,*) and with these 
poor whom He calls blessed. There are passages in the Old 
Testament where the words "poor'' and ^^pious,'' like "rich'' 
and "ungodly" are used as synonyms.**) It may often be 
observed that jDCople in the distress and poverty of this life 
more than in prosperity and abundance jDut their confidence 
in the Lord. In our day we still see the Jews throughout the 
world dancing continually around the golden calf of wealth, 
their idol. We cannot serve two such different beings as God 
and mammon. Luther says : "This was the sum total of their 
doctrines : if a man is prosperous here on earth, he is blessed 



*) Psalm 1: 1; 41: 2, etc. 

**) Psalm 73: 12; Ecclesiastes 5: 13; Isaiah 53: 9; Psalm 
69: 33, etc. 



— Bl- 
and fortunate/^ Xot infrequently the rich in Israel were 
the oppressors and extortioners of others.*) Such conditions 
still prevailed at the time of Jesus. But the poor and the 
oppressed;, the publicans^ the fishermen^ those that labored^ 
the servants* vrith one talent, were then waiting for the conso- 
lation of Israel, and when it came they received with joy the 
saving word of Jesus. Xay, even of Jesus Himself it is 
written in the Scriptures, that for your sakes He became 
poor (2. Corinthians 8: 9). Surrounded by this blessed 
poverty, in the stable and manger of Bethlehem, in the 
carpenter's shop of Xazareth, in the poor highlands and 
maritime towns of Galilee, was His earthly dwelling place. 
There are plants which especially in tender youth do not need 
rich ground, but poor and light soil. Just so Christianity. 
Just so this tender plant of the kingdom of heaven. 

The first Christian congregation in Jerusalem was poor, 
so poor, that Paul in Corinth and elsewhere raised collections 
for them. Jesus said that a rich man shall hardly enter into 
the kingdom of heaven. James, who has rightly been called 
an interpreter of the Sermon on the Mount, said of the first 
Christians : "Hath not God chosen the poor of this world, 
rich in faith T^ But of the Pharisees we are told that they 
were covetous. Poverty may be to us an angel that leads us 
into the kingdom of heaven. Avarice and covetousness are 



*) Psalm 14: 6, etc. Compare James 2: 6. 



— 32 — 

messengers of Satan that destroy ns. We can well nnderstand 
that Jesns^ according to Lnke. said to His disciples, these poor 
discij^les, in the Sermon on tlie Mount: "Blessed be ye poor I'* 
These men had left all their small possessions, to which people 
in humble circnmstances are often so closely attached, in order 
to follow Jesus and to live with Him in His kingdom. Here 
both were nnited. poverty and the kingdom of heaven. 

Bnt here arises a qnestion. Has not the Eonian Catholic 
Church then a Scripttiral right to demand of her monks 
absolnte poverty? "Were not the poor people of Lyons, tlie 
Waldenses right, when they gave away their possessions, so 
that they might not l)e rich disciples of a poor Savior? To 
this we have to say. that even if Jesus did once, in order to 
test the sincerity of the rich yoiuig man. demand from him 
to sell his great possessions. He did not intend this to be a 
rnle and pattern for everybody. Also Xicodemns and Zac- 
chaeiis. who were rich, were among His friends. 

But this I must say : There are s<:)me rich people avIio 
onght not to l)e quite so rich. It would be Ijetter if they 
were poorer. If they were poorer they would be more lilessed. 
]\Iany of the rich ought to become poorer lyv giving their riches 
away, so that they might l^ecome richer, richer in heart, rieher 
in God. There are many hearts into wliieli the kingdom of 
God cannot enter, because thev are so full of the goods of 
tliis world. That immoderate ea})italism and those colossal 
manufacturing establishments, that senseless competition and 



— 33 — 

the puffing advertisements of the present day are not in 
accordance with the Sermon on the Mount. All this has 
not brought upon us any happiness^ but much confusion and 
distress. Will we ever get out of this? Mammon is an evil 
tyrant who works his servants to death. Jesus wanted to 
break the chains that fasten us to the world and mammon. 

O that we our hearts might sever 
From earth's tempting vanities, 
Fixing them on Him forever, 
In whom all our fulness lies. 

But Jesus according to the account of Matthew called 
blessed the spiritually poor^ not those who are merely poor in 
earthly goods. Luther says very correctly in his explanation 
of the Sermon on the Mount^ ^^We may find that many a 
beggar^ asking for bread at our door^ is more proud and wicked 
than any rich man, and many a shabby peasant, with whom 
it is harder to agree than with any lord or prince.^^ Poor in 
Spirit, — what does this mean? This is the only passage in 
the New Testament where this word occurs. Different ex- 
planations of it have been given. Let us cast the sounding- 
line of our investigation into all the depths of this word. 

It has been supposed that to be ^'poor in spirit^^ means to 
bear our poverty in spirit, i. e., with a patient, Christian spirit. 
Others have said, Poor in spirit is he who in spirit, i. e., in- 
wardly, is free from his possessions, who does not set his heart 
on them. Still others have thought that here people with a 



— 34 — 

poor, weak mind are meant, simpletons and idiots. But Jesns 
did not here desire to call Ijlessed the foolish mind. Xeither 
are those the spiritually poor who are "poor in courage.** 
Other interpreters have said that he is poor in spirit who is 
devoid of the Holy Spirit and longs for Him. But must we 
not be enlightened by the Holy Spirit if Jesus is to call us 
blessed? Many others explain: The "poor in spirit*" are the 
humble. Similarly we read in the Old Testament : "Let not 
the wise man glory in his wisdom!** "Let not the rich man 
glory in his riches I** The same thought is expressed Ijy the 
Christian poet : 

Lord, if Thou Thy grace impart, 
Poor in spirit, meek in heart, 
I shall as my Master be, 

Clothed with humility. 

We may accept much as true in these explanations, but 
they all do not give the original signification. The poor in 
spirit are rather those who in the Spirit, i. e.. enlightened Ijy 
the Holy Spirit, realize all their human poverty."^) who do 
not say like the Laodiceans. "I am rich, and increased with 
goods, and have need of nothing." Here the rich like Xieo- 



*) Compare especially Steinmeyer's ingenious work: The 
Discourse of the Lord on the ]\Iount. A contribution to the 
solution of its problems. Page 27, etc. Also G. Chr. Knapp. 
Scripta varil argumenti. Volume 2, Page 357. 



demiis^ Zacchaeiis and Joseph of Arimathea stand side by 
side with the publican in the temple^ with the diseased woman 
who in anguish and faith touched the hem of Christs garment, 
and in the midst of all poor disciples, those that "labor and are 
heavy laden/^ They are all poor; impotent and small before 
the holy greatness and grace of the Lord, they all need His 
strength, assistance and Spirit, they all pray and implore Him, 
"Lord, help us V^ That is no mere conventional prayer. It is 
the Spirit who sighs and implores through us I These are the 
poor in spirit. 

We must tear off every mask and cover from our haughty 
nature, so that nothing but bare poverty remains. Although 
human virtues are not glitterng vices, as has once been said, 
we see nevertheless that the outward show of our own right- 
eousness is not sufficient to cover our human nakedness. The 
beginning of true discipleship is in the depths of inward 
poverty. Every river begins as a rivulet. Every man begins 
as a child. The Christian also must begin in a small way, 
he must always be humble, so that the Lord can bestow upon 
him His greatness and power. Are you surprised that Jesus 
suffered the little children to come unto Him? Are you sur- 
prised that the smallest children are baptized and received by 
Him? The Lord's blessing, gracious hand upon tlie head of a 
poor child — is this not also an explanation of this word about 
the poor, of whom Jesus said: "Theirs is the kingdom of 
heaven?" Why did Jesus promise the kingdom of heaven to 



— 36 — 

children ? Why did he demand of the great that they become 
like children^ if they would enter into the kingdom of heaven ? 
Because He wants iis to be poor in order to make ns rich. As 
a child I will at the last throw myself into the arms of His 
heavenly mercy^ just as my parents have already in baptism 
laid me prayerfully into the bosom of His eternal love^ I will 
pray to the end^ 

As a little child relies 

On a care beyond his own, 

Knows he's neither strong nor wise, 

Fears to stir a step alone: 

Let me thus with Thee abide, 

As my Father, Guard, and Guide. 

Here both exist together^ poverty and the kingdom of heaven. 

The Lord will have publicans in His temple on Sunday. 
Penitent sinners will the Lord receive into His heavenly glory. 
The haughty Eoman Emperor Julian scoffed at this spiritual 
poverty, at this first beatitude. The ancient heathen world 
could not comprehend it. But the Christian must day by day 
remember the great weakness of human nature. Every Sun- 
day our spiritual poverty is made known to us in the con- 
fession of sins. Let us not with the lips only employ these 
humble^ penitent words^ calling ourselves '^poor sinners/^ 
whilst at heart we remain proud and pharisaical. For it 
might be that God^s opinion of us would be similar to the 
opinion of that wise man of old^ in an age when the outward 



— 37 — 

renunciation of the world was much thought of hy many. He 
said to a man who ostentatiously wore a shabby, threadl)are 
garment^ ^'^Through the holes of your garment I see your 
pride/^ I have tried to show you the poor in sj3irit and I hope 
you have recognized them. I hope that it has helped you to 
know yourselves a little. AVe have looked into the depths of 
our poverty^ we have become acquainted with the poverty that 
enters into the kinoxlom of heaven. 



The kingdom of heaven which comes into our poverty. 
Jesus calls blessed the poor in spirit^ and He gives the reason 
for it: ^^Theirs is the kingdom of heaven.^^ I can not dwell 
much longer upon these words^ however inviting and signifi- 
cant they are. The kingdom of heaven — this expression is 
only used by Matthew ; the other evangelists term it the king- 
dom of God. But this is no essential difference. The only 
difference is this^ that the Lord according to Matthew's ac- 
count leads us at once upon the blessed heights of the king- 
dom of God. Yet the Lord does not say^ "The kingdom of 
heaven will be given to the poor in spirit;*' no^ it ''is theirs/'^ 
it ''is yours.^^ There is a great assurance in this "is.^^ The 
kingdom of hea^'en becomes through it something already 
present. ^Xe are to receive the powers and gifts of the king- 
dom of heaven already here on earthy in the midst of our 
human poverty. That wise man of Grecian antiquity would. 



— 38 — 

as is well known^ call nobody happy before his death. We 
know what he meant. But the Scriptures do not speak so 
reservedly. Jesiis said: ''Blessed are!" Jesus shows ns a 
blessedness which is carried right into this world and the 
present time. Thus both can be together: Poverty and the 
kingdom of heaven. 

''Heaven on earth !'^ — This is a Biblical thought. You 
know the expression. Certain demagogues hold it up before 
the poor of the present time as the dawn of a bright^ rosy, 
inviting future. Yet not the heavenly manna, but the flesh 
pots of Egypt are their heaven on earth. Those who promise 
to advance such a kingdom of heaven on earth will find it very 
difficult to make good their promise. If either is it appropriate 
to employ sacred terms, Biblical ideas and the great, golden 
words of the kingdom of heaven to designate the gratification 
of worldly passions. There are some other people who seek 
their heaven in this world and who imagine that the kingdom 
of heaven is a great earthly enjoyment. We should rather 
transform this earth into heaven and not lose sight of the 
real kingdom of heaven which is not of this world and for 
whose coming we must daily pray. To transform earth into 
heaven — this is what Jesus intended to do by His appearance 
on earth, as it is written, that through His poverty we might 
be rich. To transform earth into heaven — this is what the 
disciples and the first Christians intended to do, of whom we 
read: "As poor, yet making many rich; as having nothing, 



— 39 — 

and yet j^ossessing all things/' They made many rich and 
became rich themselves. AVhere did they have their treasures ? 
In the kingdom of heaven, but also here on earth already did 
they possess heavenly treasure in earthen vessels. They pos- 
sessed the righteonsness of God. they possessed that love which 
makes us rich, they possessed a precious inward peace and un- 
speakable joy. Joy — also a great gift of the kingdom of 
heaven in the inidst of our poverty. You may be poor, nay. 
you even must be poor, but the Lord who has charge of and 
governs the kingdom of heaven, says to you: 'T know thy 
poverty, but thou art rich,"' — and what is still more, '"l^lessed !'' 
Thus both are together : Poverty and the kingdom of heaven. 

Dear Christian friends, the Lord Jesus Christ woidd open 
with this word the door of the kingdom of heaven unto you, 
and I am to tell you, ^'Come I the kingdom of God, the king- 
dom of heaven is yours I' ' Once more we find the same sen- 
tence : ^"Theirs is the kingdom of heaven** toward the end of 
the beatitudes. There it is applied to the persecuted, who 
with their heart should flee from the sorrow of their time to 
the kingdom of heaven. ^Ye will let the Lord with these words 
from the Sermon on the Mount now and again open unto us 
the door of heaven, and we will often look into it. God grant 
that we may obtain anew the gifts and powers of this eternal 
kingdom from these beatitudes ! And this T will say in ad- 
dition : It must have been a strong, holy assurance, with which 
Paul once wrote, "For our conversation is in heaven.*' It 



— 40 — 

must have been with a feeling of profound^ heavenly joy that 
the evangelist Matthew recorded this Word of Jesus for the 
Messed poor : *^^Theirs is the kingdom of heaven/^ Amen. 






III. 

MOURNERS, AND YET CALLED BLESSED. 



Matthew 5 : -1. — Blessed are they that mourn : for they 
shall be comforted. 

Luke 6: 21, 25. — Blessed are ye that weep now: for ye 
shall laugh. Woe unto you that laugh now I for ye shall mourn 
and weep. 

Mourners, weepers, and yet called blessed! Jesus leads 
us upon great heights in these beatitudes, but He begins in 
the depths below. In this life we must go through deep val- 
leys. We have just been looking into various depths of poverty. 
To-da}' Jesus shows us those that mourn and weep. Do you 
not believe that these mourners and the poor in spirit are 
closely related ? 

There was a time in our life when we knew nothing of 
mourning : the happy time of childhood. We wept, it is true, 
we even wept much, but those tears were childish tears that 
soon dried off again. I would not assert that no one can be 
afflicted with sorrow in early youth, but it is not the rule. At 
that time we at the most understood but dimly what it is to 
mourn, when we saw the mother in sorrow. We looked on 
when the sick or the dead were carried away from the street 
where w^e lived, but it did not cause us much thought or sor- 
row. Life was a merry play. The poet has therefore sung 
about childhood, which is without suffering: '"0 blessed, 



— 44 — 

blessed, to be yet a little child !'' We like to hear this. Is it 
then not strange that Jesns here calls blessed these who truly 
mourn ? There must after all be a more profound wisdom in 
this saying of Jesus than in that heart-thrilling song of blessed 
childhood, which we so easily understand. Aiter we had 
grown older, haying arrived at the age of more serious reflec- 
tion, we perceived more of the sufferings of this world. Later 
on theie were times when oui' cares awoke with us in the morn- 
ing and retired with us at night. They even haunted us in 
our dreams, We did not yet know the art of that Christian 
statesman (Axel Oxenstierna), who every evening comforted 
himself about bis many cares and, as he said, took them off 
with his clothes. We pitied ourselves. Perhaps others also 
pitied us. And yet — Jesus seems to have quite another oj^in- 
ion, He can call blessed those that weep and mourn. It must 
be another viewpoint from which He considers our sorrow. 
It may also after all be a different mourning from that which 
we usually understand. The second beatitude is to be the 
subject of our meditations : 

Mourners and yet Called Blessed ! 

1. For what they mourn. 

2. Why they are called blessed. 

Lord, Thou true Comforter, we must first come into Thy 
presence with our prayer in the name of Jesus. Grant unto us 
a more prayerful frame of mind, more inclination and zeal 



— 45 — 

for prayer. Grant that especially in our sorrows we may think 
much of Tliee^ and that even our sighs may become the lan- 
guage of prayer^ so that we may not utter them in vain. And 
when^ in deep anguish, body and soul cry for Thee, as a lost 
child for his mother, then grant to our hearts so much more 
Thy consolation and peace. Bless the contemplation of Thy 
word and let the utterances of Thy servant be not a sowing 
upon stony places^ among thorns and by the wayside. Let Thy 
word fall into good ground among these who hear. Amen. 



Xot only here, but in the whole Sacred Scriptures great 
importance is attached to mourning. You know the Old Tes- 
tament story of the great sufferer Job. You know from the 
Xew Testament how frequently the miserable^ the blind, the 
cripples^ the lepers were by means of their very sufferings in- 
duced to believe in Jesus. Thus Luke recorded from the Ser- 
mon on the Mount the words : ^'Blessed are ye that weep now : 
for ye shall laugh.'* '^IVoe unto you that laugh now I for ye 
shall mourn and weep.*^ Think of the poor Lazarus, who in 
his great sufferings was yet so near to the bliss of heaven I 
Think of the rich man^ who in the midst of his daily amuse- 
ments and banquets was so far from true blessedness. Is it 
not written in the Old Testament in Ecclesiastes : "It is l^etter 
to go to the house of mourning, than to go to the house of 
feastino-,'*' ^'Sorrow is better than lauditer : for bv the sad- 



— 46 — 

ness of the countenance the heart is made better ?^^ Even in 
the ancient pagan world many thoughtful people became un- 
easj^ and timorous when nothing but good fortune befell them. 
They believed this to be an omen of great misfortune. In the 
Christian middle ages many people intentionally created suf- 
ferings for themselves. The}^ would thus train themselves for 
the kingdom of God and attain a greater perfection. They 
mortified their bodies and the so-called flagellants flogged 
themselves till the blood came. A well known Christian of 
that age caused himself daily pain by putting on a leathern 
shirty supplied with points of nails inside — self -chosen misery. 
It was more artificial, unnatural and unnecessary than the 
monastic vow of poverty. But also about imaginary sorrows 
we should not mourn. They also are self-chosen sorrows. 

But when God sends or permits an affliction, or when Ave 
sit and 'Sveep with those who weep/^ we must not believe that 
this does not belong to this poor life at all. Goethe, who in 
reality enjoyed this world, was not in the wrong after all, 
when he said, that everything in the Avorld can be endured 
except a series of happy days. It is deplorable that most of 
the people of the present day think that only a life of idle 
amusement is worth living — such are those that laugh now, 
who will once mourn and weep ! It is greatly to be deplored 
that so many in our city spend, nay kill almost every Sunday 
in this uncontrollable passion for amusement and sport. When 
do they find time for quiet reflection, for that which Sunday 



— 47 — 

is really intended for ? And conditions are not getting better, 
but rather worse. On those sacred days we ought rather to ex- 
perience something in our heart of a quiet^ spiritual mourning. 
Then our soul would be more filled with peace and more 
blessed in reality. 

Ofttimes therefore God puts men into a special school of 
suffering. Whoever we may be^ we all need to mourn. l\o 
summer ought to have only warm^ bright sunshine. The 
farmer also needs gloomy^ rainy days. The sailor must also 
have different wind to swell the sails. It is just so with, the 
ship of life. Mourning also has its promise and its place 
among the beatitudes of the Savior. 

When through fiery trials thy pathway shall lie, 
My grace, all-sufficient, shall be thy supply; 
The flame shall not hurt thee; I only design 
Thy dross to consume, and thy gold to refine. 

Thus the Scripture shows us mourners and weepers^ who 
are yet called blessed. We must of course not understand (Ex- 
ternal weeping. Just as little is external laughing meant here. 
Laughing is not forbidden. W^eeping is not demanded. 
Luther says in interpreting this passage of the Sermon on the 
Mount : *^^ Just as he is not called spiritually poor who has no 
money or nothing of his own^ but rather he who does not covet 
it^ nor put his confidence or trust in it^, as though it were his 
kingdom of heaven ; so he does not mourn and weep who out- 
wardly hangs his head^ looks cross and never laughs, but he 



— 48 — 

who does not seek his comfort in liaving a pleasant life liero 
on earth/' Those morbid people who are so easilj^ put out of 
hnmor are not called blessed here, nor the tearfnl eves of tliose 
who are always inclined to cry and to complain. Yon know 
the word of the imperial sufferer: '•Learn to suffer without 
complaining I'' Eemember it. you who are afflicted with sick- 
ness ; you who when racked by physical pain, must now and then 
feel that yours it almost a living death. Eemember it. you 
who must carry your burden of sorrow, you who are slighted 
by others and must be silent while your enemies laugh. This 
is not the real, profound sorrow which brings tears to our 
eyes^ Lu titer again says, ''but it is the great, heavy blows which 
assail and smite the heart, so that we can not weep and dare 
not complain about it to any one I** Eemember that the 
Savior Himself was a great sufferer who never complained 
and that at the head of all the brethren He calls out to you 
^^FoUow Me I'' Peter also informs the sufferers in his congre 
gations : ^^And if ye stifter for righteousness' sake^ l^^ppy are 
ye.^' (1. Peter 3: U.) 

Those who stand weeping at the grave are especially 
called mourners, whether they weep for their loved ones who 
have departed, or whether they weep rather because they them- 
selves could not go with them. But whatever the sorrow may 
be which you carry through this life, there is a holy design in 
affliction. Eternity will clearly sliow what we owe to our 
grief^ our sickness^ in short to our manifold sufferings. The 



— 49 — 

Scripture shows us mourners and weepers who are vet caUed 
blessed. 

Although I have mentioned many things for which we 
mourn^ yet I have not pointed out the source of all suiferings, 
the principal evil and the fundamental sorrow of our race. 
Many interpreters in explaining this passage of the Sermon on 
the Mount think only of this principal evil. They think of the 
sorrow which was expressed by the tears of that 'Svoman which 
was a sinner.^^ They think of the yearning and the wretched- 
ness of the prodigal son. I often think of a man who lay on 
his bed, wretched and sick: 'Tastor/'' he said, "T know very 
well that everything would be better, if I myself were better.'' 
Then with tears he would read in a devotional book, follow- 
ing the lines with his finger like a child. With such a spirit, 
we would complain less about outward distress, and Avould not 
always be saying, ^T have not deserved this.'* The Bible con- 
stantly reveals the profound connection between sin and sor- 
row, including the sorrow of death. Genuine Christian mourn- 
ing passes over into repentance.- Outward sorrows and afflic- 
tions also are messengers of God that stand before us like 
preachers and spiritual advisers. As the goodness of God. so 
also His severity must lead us to repentance. Our sorrow 
must thus become that godly sorrow which worketh repent- 
ance to salvation not to be repented of. 

We should also mourn over the sins of others, just as 
Abraham mourned for Sodom and Moses for Israel; just as 



— 50 — 

Jeremiah took up his lamentations for his beloved, fallen peo- 
ple ; just as Jesus wept over Jerusalem, because they knew not 
the things which belonged to their peace; just as a father and 
a mother weep and mourn over a lost child, — all this is a 
Christian holy mourning and weeping. These are the mourn- 
ers of whom Jesus speaks. AVe see for what they mourn. 



Why they are called blessed. Jesus expressly says tcliij. 
There is no beatitude for which a definite reason is not given. 
We read of the mourners that they are called blessed because 
they shall be comforted. Into the bitter waters of Marah, 
which Israel could not drink, a tree was put, according to the 
direction of God, which could render the bitterness sweet. 
Thus the comforting voices of Holy Scripture come into the 
bitter waters of weeping, suffering humanity. ''Comfort ye, 
comfort ye my people V^ Someone recently remarked that 
comforting is easy. Ah, I tell you, comforting is hard. One 
of our poets says: '^^Comfort conies from heaven: of men we 
expect assistance.^^ We pastors would not be able to comfort 
those that mourn if we had not received the comfo^'i; from 
above. 

Frequently in the Holy Scripture not words or thoughts, 
but persons are called a comfort. Xoah already was called 
^^rest'^ or ^^comfort.^^ Paul was comforted by the coiiiing of 
Titus. But above all the expected Messiah is called the com- 



— 51 — 

fort, the consolation of Israel.*) Some people by tl\eir Yeiy 
appearance are a comfort. When the gentle mother steii? iuto 
the chamber of her sick son. she is for him a comfort, llie 
Scripture also makes nse of this similitude: '"As one whom 
his mother comforteth. so will I comfort you.** But what no 
mother can do. he will do I Here are the eyes of love, the 
hands of omnipotence that can even drain the sea. so that we 
'can find a pathway there. The psalmist says. **Tliy rod and 
Thy staff they comfort me.** This comforted the people of 
Israel so much that in the wilderness and night they con- 
stantly looked into the fiery pillar of His love. "Lo^ I am with 
you always/*" Jesus says to His own. As the sufferings of 
Christ abound in us. so our consolation also abotmdeth by 
Christ. He who destroys the proud, can also heal the wounded 
hearts. 

Those who mourn are called blessed because affliction un- 
locks the heart, so that the consolation from above can enter 
into it. I could tell you of many who often had to undergo a 
crushing sorrow, but who said that it caused them to go down 
on their knees three times every day. Will we not under such 
circumstances receive true consolation and realize that the 
Savior is near, who says^ •'Lo. I am with thee ?' True mourn- 
ing is a progress upon the way that leads to eternal life. Many 
a father who sought a lost son in sorrow and prayer, perhaps 



•=) Isaiah 61: 2; Luke 2: 25. 



— 52 — 

thus himself first came to his Savior and liis God. Often God 
takes awav one of voiir loved ones, bnt into this empty place, 
into this void of your life He will come Himself, so that He 
may be yonr consolation. This is Tvhat the Scripture calls 
comfort. Cheerfnl confidence in Him. this brings comfort. 
Blessed are they whose consolation is the Lord. 

Do yon inquire then, why yon must suffer more than 
others? Behold the lonely tree upon the summit or the ue- 
clivity of a mountain. It is more lashed and shaken by t<.ie 
tempest than its brothers in the quiet valley. But it is also 
more kissed by the sun of heaven and it strikes its roots 
deeper into the firm ground. Thus those who mourn most 
are comforted more abundantly: they are closer to the liCcn'- 
enly Comforter, and therefore are called blessed. 

It is said that those who mourn are comforted when they 
can speak to a friend about their sorrow and thus unburden 
their heart. Well then, here is the friend of souls, before 
whom you can do this, and unto whom you may pour out your 
whole heart. And when you come to Him with your sorrow 
for sin (why do you not come to Him thus more frequently?), 
a poor sinner with the confession of the publican, with the 
tears of Peter, here is your comfort : •'Son, be of good cheer ; 
thy sins be forgiven thee.*' I can well understand that the 
mental anguish of King Charles IX. of France was relieved 
when he listened to the penitential psalms which a celebrated 
master had set to music for him. This is the most comfortino- 



— 53 — 

message^ that Jesiis receiA^es sinners. Of this consolation yon 
must take hold once more with yonr whole hearty child of 
God^ when yon are wearj^ from roving and wandering through 
this worlds and when you go into the chamber of death — a 
mourner^ but comforted^ and therefore called blessed. 

^^Blessed!^^ says Jesus. Xow notice^ how even the bliss 
of eternity He calls a comfort I The voice comes to the rich 
man^ who had only laughed here on earth: ^^Son^ remember 
that thou in thy lifetime receivedst thy good things^ and like- 
wise Lazarus evil things: but now he is comforted, and thou 
art tormented.'^ There in heaven it will be all fulfilled: 
"Blessed are ye that weep now: for ye shall laugh. Blessed 
are they that mourn : for they shall be comforted.'' The apostle 
Paul also speaks of this ''everlasting consolation/''^) The Lord 
Himself will be our consolation forever. Then we will look 
back^ if the Lord is gracious unto us, from that eternity of 
comfort, upon this poor, little earth. There it was, there was 
the chamber where we once shed our tears — tears of our spirit- 
ual childhood, which although painful to our feeble nature, 
yet soon dried off. ** Yet a little while I'^ From the earth also 
towards heaven, from among the weeping, from the graves it 
sounds, "Behold, we count them happy which endure.^^ What 
are these which are arrayed in white robes? These are they! 
Mourners they were but comforted, — comforted here, and 



*) 2. Thessalonians 2: 16. 



— 54 — 

there eternally. Heaven indeed overarclies every place on 
earth, but over the dark places^ over those that mourn; it must 
be most radiant. Therefore I say. Mourners, and yet com- 
forted; yet hoping; mourners, weepers, and yet called blessed! 
Amen. 




IV. 

MEEKNESS, TO WHICH IS PROMISED THE EARTH. 



Matthew 5 : 5. — Blessed are the meek : for they shall in- 
herit the earth. 

In the beatitudes of the Sermon on the Mount the earth 
is promised along with the kingxlom of heaven. And this is 
well. The opponents of Christianity have often enough 
charged against the Bible that it only refers to heaven. There 
are indeed interpreters who say that here there is no difference 
at all between the earth and the kingdom of God or the king- 
dom of heaven. Bnt why did Jesus then not say : "kingdom of 
heaven ?'^ He must have had his reason for this. 

Luther in explaining this verse of the Sermon on the 
Mounty and looking back upon the first beatitude, asked the 
question^ "But how does it agree^ to be poor and yet to inherit 
the earth ? It seems to me the preacher has forgotten what he 
said in the beginning. For if one is to inherit the earth and 
its possessions^ he cannot be poor.^^ AYe will find that these 
poor must not in every respect remain poor and wretched. AVe 
shall see that the mourners and the meek must not forever re- 
linguish all that pertains to this earth. The earth is only a 
small province of the great kingdom of God, but it is a part 
of His kingdom. It is the will of the Lord, our meek king, 
unto whom is given all power in heaven and in earth, that also 
on earth His own should wear a part of His purple. For they 
serve and rule with Him. 



— 58 — 

Have you never observed that afBietion makes a man 
meeker? Sorrow verv often like a knife and a file ean take 
away the angles and points from a rough and harsh temper 
and polish it. Has not many a flinty heart been softened by 
tears, so that it became more gentle? And on the other 
hand we will need very much the holy calmness and strength 
of meekness, if we would mourn as we should. The one leads 
to the other.'') Listen then to these exhortations and promises. 
The subject for our consideration will be 

Meekxess, to which the Eakth is Promised. 

1. It seems to be weak and is yet a great power. 

2. It seems to retreat, and yet it can conquer the earth. 

Lord, we will first ask Thee to bless us again. Thou 
merciful Lord, full of meekness and goodness, come in this 
hour very close to our heart with Thy truth and Thy grace. 
come and fill our souls completely with the radiance of Thy 



* ) We prefer to let the meek stand close to those who mourn, 
and this sentence in the place which it occupies in our Bible. 
In some manuscripts and editions of the New Testament the say- 
ing concerning the meek stands immediately after that concerning 
the poor in spirit (verse 5 before verse 4). Some interpreters, 
who prefer this position of the verses (Achelis and others), are 
of the opinion that Jesus wanted to place beside the kingdom of 
heaven, in the first beatitude, the earth in the second as a supple- 
ment. 



— 59 — 

gracious love, witli Tliy fatherly mercy. Quencli within us the 
evil spirit of peevislmess.. and adorn us with meekness, the 
beautiful gift and noble fruit of Thy Holy Spirit. Prepare 
the way so that the word of lo^•e and of earnestness, of ex- 
hortation and promise may go home to our hearts, and that 
we may then go forth in the power of Thy word, to perform 
it earnestly and willingly. Amen. 

1. 

Jesus with this word also desired to fulhll and complete 
the sayings of the Old Covenant. The praise of meekness re- 
sounds in the Old Testament, proceeding from the mouth of 
the psalmists and prophets. Especially is the Messiah por- 
trayed as the king of meekness : or — to take another prophetic 
word and picture — as the Lamb that carries our sorrows and 
is dumb before her shearers, and openeth not her mouth. 
Then how vividly does the Passion of the Xew Covenant show 
us this meek sufferer, who. when He was reviled, reviled not 
again : when He suffered, threatened not. The most powerful 
Sermon on the Mount which Jesus left us. He really delivered 
to us from Calvary by His sufferings. Was this meekness im- 
potence, or was it strength? 

It is generally supposed that in order to rule, to possess 
the earth, we need the sword and the throne, courage and 
power. But I tell you that meekness is both courage and 
power, skill and strength. There is after all no courage greater 



— 60 — 

than meekness. It is quiet and yet strongs and a real great 
power in the world. Battles must be fought in life in which 
the sharpest and most powerful sword cannot help us. That 
old church father was perfectly right when he said that noth- 
ing is more vehement^ i. e.^ more powerful^ than meekness. 

The Jews desired another kind of Messiah^ one who would 
not bear^ but inflict wounds ; not a meek and suffering, but a 
mighty and victorious Savior. Did the Scribes not understand 
the Scriptures better than that? Meekness seemed to them to 
be weakness. They did not know that meekness is the greatest 
strength. It has alwaj^s been a sign of inward weakness, when 
in the affairs of the Church force and war, the torture chamber 
and the stake were used. When Jesus was not received, as 
for instance by the Samaritans when He traveled through their 
country, He went quietly away to another village. He did not 
command the fire of wrath and destruction to come down from 
heaven, as His disciples desired who were then often still so 
injudicious. Do you know not what manner of spirit ye are 
of? The Lord in Elijah^s prophetic vision was not in the wind 
and the mighty earthquake, but in the still small voice. Such 
a still small voice, as from the palm-groves of eternal peace, is 
characteristic of the mild gospel. Thus the Lord Himself ap- 
pears in the midst of passionate humanity, calling blessed the 
meek and even promising them the earth, for they are stronger 
than the mighty. ye gentle hearts, Jesus has called you 
blessed. He would put His easy yoke upon all, and calls out 



— 61 — 

into the world;, ^^Learn of Me ; for I am meek V^ And from the 
midst of His Church comes back the answer^ Who is like unto 
Thee? and the pra3^er ascends^ 

Quiet, Lord, my f reward heart; 
Make me teachable and mild; 
Upright, simple, free from art, 
Make me as a weaned child; 
From distrust and envy free, 
Pleased with all that pleases Thee. 

Let us look unto Jesus ! In Him we see the greatest 
meekness. It seems to he weak^ and yet it is the greatest 
power. 

The Holy Scripture also calls meekness an ornament. AYe 
read* ) of the adornment of women : '^^But let it be the hidden 
man of the hearty, in that which is not corruptible^ even the 
ornament of a meek and quiet spirit^ which is in the sight of 
God of great price.^^ Who would deny that you women^ because 
destined for the adornment and beauty of the worlds are there- 
fore also called to the radiance of gentleness and meekness? 
But in reality there is here neither male nor female. Let also 
the picture of man be adorned with meekness^ as was the ap- 
pearance of the Son of Man^ the greatest and holiest among 
men ! Not peeyishness^ but meekness, humility, forbearance ! 



*) 1. Peter 3: 4. 



— 62 — 

These are the jewels for thn crown of genuine h>eaiitv. the 
armor of holy strength in the 'oattle of life. 

Christian friends. ad<''rn and strongthen yourselves ^mh 
meekness ! X'jw it is your duty t<j receive with meekness the 

Word of God. which again and again restores you. then again 
you should restr>re the brother who has been overtaken in a 
faidt. in the spirit of meekness, as it is written. Xow you 
must treat and serve the members <:>f your o^tl household with 
true gentleness and thoughtful love, then again, according to 
the Scripture, instruct in meekness those that oppose them- 
selves^ and like Jesus bring back the lost sheep. Xow yoti 
should speak gentle words of comfort to the poor and suffering. 
then again yju must V'jurself -how great patienco and ninek- 
ness in }'our own sorr^jw. Whether you are desired or relmffed 
by men. may you always be meek ! Learn to speak with ]neek- 
ness^ but also show your meekness often by being silent I Ho^v 
frequently has passionate rage moved you to evil wnrd.- and 
deeds ! Anger has the outward appearance of strength. Init in 
reality it is weakness, an intoxication of the mind. The wrath 
of man worketh not the righteotisness of God. Anger also de- 
prives us of strength and wisdom. But meekness helps us to 
keep both. 

I know, there are people with an excitable temper. Who 
can truthfully sav that his life has always been free from such 
outbursts of his natural, irritalde temper? But then we must 
so much the more restrain and ^uljdue our temper in the power 



— 63 — 

of the Holy Spirit. Eecentlr somebody said to me, ''I can fly 
into a violent passion, but in an hour it is all over, then I am 
calm again." But even if the hailstorm of your violent pas- 
sion is all over again in an hour, can it not in that hour en- 
tirely destroy many a fine plantation ? "What good does it do 
then that it is soon past? There is a great deal of rudeness 
in human nature, which lias not }'et been refined. Jesus wants 
meek disciples. 

Xow and then I have seen gentle old people. Mildness 
and gentleness like a lovely sunset, like a soft light and a 
quiet joy, shone forth from their looks and their words. They 
were diffei'ent in theii* youth. Then they were more like the 
restless, fermenting new wine. But they became milder, like 
the old wine, which is better. They said themselves that 
through the experiences of their long life they had become 
more gentle. They had experienced that through meekness 
we become better and stronger and make more progress. 

But are the meek not permitted to drive away their tor- 
mentors ? Must they endure everything from the crooked and 
perverse world ? May a gentle lamb not shake off the stinging 
flies that torment it? Did not Jesus ask that rude officer of 
the high-priest reproachfully, "Why smitest thou Me?" Did 
not Paul give his tormentors to understand that he was a 
Eoman citizen ? Jesus did not forbid our meekness to cast off 
the i^inching shoes and oppressive fetters which impede us, 
whenever it can be done. It is not meekness that we un- 



— 64 — 

necessarily expose ourselves to the kicks of malice. But this 
is meekness, that ^ve rather suffer the evil that befalls us, than 
that we revenge ourselves. This is meekness^ that we even 
suffer for doing well, and being reviled, we bless. But away 
with all spurious meekness, with every friendly word which 
conceals quite another disposition I Away with the soft kiss 
of Judas, which covers up treachery and wickedness ! Away 
also with the pleasant look of Eli that will not frown at the 
faults of those who have been entrusted to our training and 
guidance I This is real weakness, but not genuine, sanctified 
meekness. Only take care that Jesus speaks and is silent, 
bears and suffers, forgives and loves in you! This is meek- 
ness. Meekness seems to be weak and is yet a great power. 

It seems to retreat and yet it can conquer the earth. The 
meek shall inherit the earth, strictly speaking the land. I 
must call attention to the fact that in our text just these last 
words especially conform to the Old Testament. In Psalm 
37*) we read: ^^But the meek shall inherit the earth; and 
shall delight themselves in the abundance of peace. '^ By the 
earth Canaan is meant, that part of the earth which to the 
pious Jew was the substance of all promises and the best 
possession. There stood the temple, there was his joy. But 



^) Verse 9 and especially verse 11. 



— 65 — 

the eye of Jesus traveled be}' ond the narrow borders of Canaan. 
The world;, the whole earth is given to Him and is also prom- 
ised to His meek disciples and servants. 

AVhat have men planned in darkness^ how many crimes 
have they committed^ how often have thej^ gone to war in order 
to acquire a foot of ground^ possessions and power^ g^^^T ^^^^ 
authority ! The tempter also asked Jesus to worship him ; then 
he would lay at his feet the whole earth. But the Savior of 
mankind saw a better way. 

Behold^ how He takes possession of the kingdoms of the 
earth I With His meekness He has conquered the earth. In 
the purple of His blood He has entered upon universal domin- 
ion. So also the first servants of His kingdom^ the disciples 
and apostles, strong heroes in labor and testimony, but going 
to the slaughter like gentle lambs. The blood of the martyrs 
became the seed of the Church. It was just this that subdued 
the hearts of men, that these disciples of Jesus were so calm, 
so gentle, altogether different from the world. Meekness: seems 
to retreat and yet it can conquer the earth. 

Perhaps you asl^ : According to this is not the kingdom of 
of God alone meant in our text? The Jew also associated 
with Canaan the idea of temporal possessions, of prosperity 
and peace. The same promise which is subjoined to this 
beatitude, is also added to the fourth commandment, and 
Paul*) wrote like Luther: ^^That it may be well with thee, 



*) Ephesians 6: 3. 



— 66 — 

aiid thou mayest live long on the earth/^ Is not here also the 
j^romise of this life given imto us? Do you not understand, 
that it is said of the meek that on account of their gentle dis- 
position they will even on earth have prosperity, possessions 
and peace ? 

So many things would look brighter in this life, if we 
would put the mild oil of meekness upon the hard iron of 
reality, into the whole, great machinery of everyday-life. So 
many things would pass off more smoothly, if we would re- 
sign ourselves more cahnly. If we would not always so readily 
allow a sharp tongue to do its evil work of destruction. That 
word has also been transferred from the Old to the Xew Testa- 
ment: ^^For he that will love life, and see good days, let him 
refrain his tongue from evil!^^*) The gloom of resentment 
will not give way ; we must enlighten it ourselves. Our meek- 
ness and kindness, however, will be the sunshine that does it. 
According to the well known fable, not the storm induced the 
traveler to take off' his mantle ; the gust of Avind only induced 
him to wrap himself up tighter. But under the warm and 
friendly rays of the sun the man voluntarily took off his heavy 
cloak. Thus meekness will always accomplish more than 
anger. 

Meekness knows how to conquer without waging war.**) 



*) Psalm 34: 12—14; I. Peter 3: 10. 
**) A saying of the Church father Basil the Great, who died 379. 



— 67 — 

The soft, sweet strains of DavicVs harp drove away SauPs evil 
spirit. All singers introduced gentle, mellow notes into their 
melodies. They know that the gentle also has its strength and 
power. Even wild animals are now being tamed by gentle- 
ness^ not by brute force. Also in the manifold annoyances of 
daily life meekness and composure will be better than growl- 
ing and quarreling. The stubborn oak may be shattered in 
the tempest^ but the soft grass and reed knows how to bend^ 
so that no storm can break it. He who is patient^ is wise, 
^lelanchthon often shed tears when he was insulted by un- 
grateful, hostile men, so that his little daughter often dried 
his tears with her apron; but he was silent when the world 
treated him with unkindness and always remained mild and 
meek. Life will be for no one a smooth and level road, so 
that it shall pass without any blows and disturl)ances. But 
meekness and composure will help us over many a difficulty^ 
so that we may continue our journey through life with more 
ease and less trouble. Meekness seems to retreat and yet it will 
conquer the earth. 

The meek shall inherit the earth. Israel thought of 
Canaan, to which they had journeyed many a time, for which 
they frequently had to battle. We ha^ e still another Land of 
Promise. Y^ou will think of the heavenly kingdom. But no ! 
This beatitude only refers to the earth. Xow sin still rules 
upon it, so that even the strong, holy virtue of meekness can 
not accomplish eveiy thing and subdue completely the king- 



— 68 — 

doms of the earth. But we look for a new earthy wherein 
dwelleth righteousness. When Canaan^ the new Jerusalem^ 
comes down from heaven^ the earth will be renewed. Our 
eternal king will make all things new. Then the stains in the 
entire house of this world will be washed off and the earth will 
stand forth holy and in festive garb. Then the Prince of 
Peace will rule alone and the earth will be given to the meek 
servants of the eternal king as their inheritance and possession. 
This is the final aim of this saying. This interpretation is 
especially endorsed by the Lord with His ^^Blessed.^^ Then 
the meek will possess the earth as the blessed. Christians^ 
this is meekness^ fully invested with its estate^ great and holy 
in its power. This is that meekness^ to which is promised the 
earth. Amen. 



V. 

HUNGER AND THIRST AFTER RIGHTEOUSNESS. 



Matthew 5 : 6. — Blessed are they which do hunger and 
thirst after righteousness^ for they shall be filled. 

Lnke 6: 21, 25. — Blessed are ye that hunger now: for ye 
sliall be filled. AVoe unto you that are full I for ye shall 
hunger. 

A celebrated philosoj^her*) once wrote: ^^If you want to 
better the people give them better food instead of declamations 
against sin V^ As though every one were good, who has enough 
to eat! Once in a great meeting some one called out to me in 
the midst of my speech^ "But suppose one has to suffer hun- 
ger y' The man who said it^ however^ did not look as though 
he had to suffer from hunger. Such catchwords are used now- 
adays to wield and sway the masses. To suffer from hunger — 
this is something of which many are afraid, and of which they 
liave a good conception. 

Jesus here also speaks of hungering^ of thirsting, and of 
being filled. I wish they were all here who are so constantly 
talking about suffering hunger^ whilst God is daily giving 
them to eat. (It is evident enough that they do not remember 
Him as much as He remembers them I) I also wish those 
thousands were here who believe that man shall live by bread 
alone. Jesus here speaks of a hunger wbicb tbey do tKjf hav(\ 



* ) L. A. Feuerbach. 



— 72 — 

but which all ought to have. Ah^ He also suffered physical 
hunger and thirsty He hungered in the dreary wilderness of 
temptation/ He thirsted on the bloody cross of His sufferings. 
But here He sjDcaks of soul hunger and soul thirst. . 

The words which Luke records from the Sermon on the 
Mount doubtless refer in part to bodily hunger, the fast-days 
of earthly poverty and privation. AVe are here reminded of. 
the condition of many a poor child of sorrow, of many a 
Lazarus, who must satisfy himself with the crumbs that fall 
from the tables of others. But that, in these words, ''being 
filled'' is not to be understood merely externally, is evident 
from this, that a distinction is made between the life here 
and the satisfaction in the other world, where we will not eat 
earthly bread any more. I shall therefore speak of spiritual 
hunger and thirst, and the satisfaction of our inner life. Our 
main proposition will be : 

HuxGER AXD Thirst after Rigiiteousxess. 

1. It must be felt by us. 

2. It should stimulate us. 

3. It helps us to be filled. 

Lord, to whom shall we go? Thou hast the words of 
eternal life. Speak them to us also in the gracious liour of 
this holy day. With great longing and with a hungering heart 
we hasten to Thee from the desert of our poverty, our sin and 



— 73 — 

our cares^ and direct our holiest desires to Thee, for the world 
cannot satisfy us nor give us peace. 

O fountain, life bestowing, 
From out the Savior's heart, 
A fountain purely flowing, 
A fount of love Thou art! 
O let us, freely tasting. 
Our burning thirst assuage! 
Thy sweetness never wasting. 
Avails from age to age. 

Him that cometh to Thee, Thou Avilt in no wise cast out, 
but wilt accept and fill him with mercy and righteousness. 
Awaken within us a true inward hunger and thirst after right- 
eousness, and then grant that we may be filled by Thee. 
Amen. 

1. 

Blessed are they which do hunger and thirst after right- 
eousness. Must hunger and thirst not be felt by us? Is 
hunger not painful? The desire for life and the desire for 
nourishment are inseparably connected. They demand grati- 
fication. Even the cry of the infant is occasioned by hunger 
and thirst. If such an urgent need is not satisfied, it becomes 
painful. Jesus employs this simile to express a strong, ardent 
longing which makes itself felt and gives us pain. AYe use 
the same comparison when we speak of a thirst for knowledge, 
or revenge. 



— 74 — 

There is in liiiinan nature a longing and thirsting. The 
nnregeiierate man. wlio is ignorant of spiritual life, l^elieves 
that worldly pleasure and sensual delight are the food that 
can satisfy the soid. But the craving after enjoyment is not 
satisfied hy enjoyments. Avarice is not satisfied with money. 
And of honor and the thirst for honor we must say the same 
thing. The poet says. "From craving to enjoyment thus I 
reel, and in enjoyment languish for desire." A Persian king, 
who. with all his enjoyments was not satisfied, caused inquiries 
to be made throughout his whole kingdom, whether some one 
knew of a fresh delight. Immortal soul, canst thou thus 1)0 
satisfied ? Even Solomon, the king and preacher, had a liettor 
knowledge. He writes that he gathered silver and gold, pro- 
cured men singers and women singers, and the delights of 
the sons of men. and whatsoL'ver his eyes desired he kept not 
from them, he withhold nnt his lu'art from any joy. But he 
adds from his own experience, having looked at these things 
fi'om the right j^oint oT view. "And l)ehold. all was vanity and 
vexation of spirit, and thore was no pr()ht undtn' the sun." 
]\rany have 2)osso>sod and enjoyed juuch. hut after all it was 
nothing. 

In order to find this out one need not. as many think. 
wait till the prime of life i> ]')ast. Sonu' time ago a young 
man, a student at the university of Leipzig, stood liefiu'o me. 
his eves filled with tears, his heart emjny. huined out hy lust 
and sin. He had lie-un to feel au'ain lunm-er after righteous- 



— iO — 

ness, Iiiinger for the liread of the father's house. Hungering 
soul. YOU can be nourished, if you feel fJiis hunger I It must 
be felt l)y us. 

Even all the treasures of our civilization cannot give satis- 
faction to the injnost heart. — science nor art. nor labor, nor 
a good reputation, nor anything whatsoever. The things of 
this world have been so created by God that they shriuld not 
satisfy us. It Avere a pity if they could ! AVe would then no 
more feel any hunger and tliirst after that which is higher. 

In the life of men who know and desire nothing higher, 
worldly pleasures and weariness of life alternate with each 
other, but A\'eariness of the world will Ije the dregs in the cu}> 
of life. ^lany know this very well. l)Ut this knowledge does 
not lead them to that earnest longing after righteousness. 
which Jesus calls blessed. True, now and then they affect a 
supercilious, souietimes sportive contempt of the world. But 
they are merely surfeited with its pleasures^, a fashionable 
disease in this age. 

It sometimes ha]ipens that a sick man no longer has any 
feeling of hunger. Then means must be employed to produce 
appetite again. Our Lord does not cut down the tree at once, 
but will dig about it and cultivate it. He wants us to grow 
up into the maturity of righteousness. f)Ut He cares for fallen 
man. just as one cares for and nourishes a weak child. If 
tliev onh' would once more iiunger and thiist after that one 
thing, after that which can reallv satisfv : Eioliteousness. 



— 76 — 

There are people atIio in all tlieir life have never felt real 
hunger and thirsty but there are still more ydio never have felt 
a real hunger and thirst after righteousness. A well kno\^Ti 
preacher of the Middle Ages (John Tauler) insisted that a 
man must be emptied and freed from everything if he would 
hear the voice of the Great Teacher. This is true soul- 
fasting, this is the lonely desert way through the world, where 
we find manna and where the rocks are oi>ened, that we may 
quench our tliirst. The springs of life flow from the heavenly 
mountains. But first, iniquit}^ burns in the soul; sincere re- 
23entance first works witliin us ; first there comes upon us the 
knowledge: "Mt sin 1" "Xo man living is justified I'' This is 
huno^er and tliirst after rio^hteousness. It must be felt bv us. 



It should stimulate us. Is hunger and thirst not a 
might}' impulse ? Has it not a great power ? Hunger drives 
man in the sweat of his face to cultivate the ground. Hunger 
has defeated the most valiant armies, surrendered strongholds 
and made peace between enemies. Hunger compelled David 
to break the law and to eat the hallowed bread in his flight. 
It impelled the disciples to j^luck the ears of corn on the Sab- 
bath. Have 30U never read of travelers who languishing 
sought a sirring ? All creatures run after food and drink, and 
tliey must work and serve for it. God did not release man 
from tlie necessit}^ of laboring for his food. Just so it is in 
the spiritual world. 



Jesus said. '*^[y iiiuat is to do the Avill of Him that sent 
Me" (John d: 3d). Should this not also be our meat and our 
enjoyment? Jesus also said. "Labor for that meat whieh on- 
dureth unto everlasting life !** Lai) or for it ! There are many 
interpreters ( and Luther is among them ) . avIio by the right- 
eousness menti(:>ned in this passage of the Sermon <:)n the 
Mount understand only the righteousness of a holy life. Eight- 
eousness in this sense is not abolished in the Xew Testament 
nor in the Evangelieal Cdiureh. though the Catholics have al- 
ways charged that according to our doctrine good vorks are 
useless. The whole Sermon on tlie ]\L:)unt tells us the contrary. 
Seek ye the kingdom of God and His righteousness also by 
leading a holy life ! This righteousness of good works is not 
merely an outward respectability and the so-called civil right- 
eousness, which after all is only a side-street of the broad way. 
but it means Christian righteousness. Thus our inward hunger 
and thirst should lead us to the righteousness of a Cdiristian 
life. 

But let us investigate more thoroughly the doctrines and 
sentiments of the Holy Scriptures. AVill the righteousness of 
good works suffice, will it give us perfect satisfaction and con- 
tentment ? Tf Jesus represented righteousness as a food that 
would appease our hunger. He certainly meant that we must 
receivp it. Food, after all. is not made by man. God must 
give it. however zealous man may be in sowing, plowing and 
reaping. Spiritual hunger and thirst must drive us to the 



— 78 — 

Lord of goodness and righteousness. Do you not hear froin 
the midst of His children tlie A^oiees of fervent londno-. the 
cry of a burning desire after Him? **My soul thirsteth for 
God !" "As the hart panteth after the water brooks, so panteth 
my soul after Thee, o God!" human heart, with all your 
longing you must die of hunger and thirst, if your hunger 
does not drive you to the door of grace. But the cloud of 
blessing will not fail to pour the refreshing showers upon the 
parched ground of the heart, especially if an Elijah prays for 
them 1 Hunger and thirst after righteousness prompts us to 
prayer. 

His word the Lord also calls a food. AMien the tempter 
demanded that Jesus transform the stones of the wilderness 
into bread, the Lord said that man must live also by the word 
of God. May the gracious Lord grant that a time may come 
again such as the prophet Amos (chapter 8. v. 11) predicted. 
a time when God will send a famine in the land, not a famine 
of bread, but of hearing the Words of the Lord. "What is the 
Church to many at the present time? A place of refuge to 
which they do not go. And your Bible at home, which you do 
not open, your de^x^tional books, which you do not use — what 
are they but bread which you do not eat? Formerly great 
multitudes came when a servant of God distributed the bread 
of life. They did not think it unpalatable, as did the people 
of Capernaum. wIk^ said. "This is an hard saying: who can hear 
it ?*• Hunger will also induce us to eat hard pieces and crusts 



— 79 — 

of bread. Hunger and thirst after rigliteousness will drive lis 
to the ^Vord of the Lord. 

And what shall I say of the holy food of the Lord's table ? 
Did not the poet sing with devout Christian feeling : 

Ah, how hungers all my spirit 
For the love I do not merit! 
Oft have I, with sighs fast thronging, 
Thought upon this food with longing, 
In the battle well nigh worsted. 
For this cup of life have thirsted, 
For the Friend who here invites us, 
And to God Himself unites us! 

I ask yoii^ Do yon still think, implore, weep and sing with 
such a profound spiritnal hunger? In the Lord you would 
find righteousness and strength^ the righteousness of God. 
Hunger and thirsty eating and drinking^ is here no longer an 
allegory : in the Lord^s Supper it is reality ! But woe unto you 
that are full, full of self -righteousness and pharisaical pride ! 
Hunger and thirst after righteousness drives us to the sacra- 
ment. It should stimulate us. 



It helps us to be filled. Jesus calls blessed those that 
hunger and thirst after righteousness, for this very reason, 
that they shall be filled. How could He otherwise call blessed 
those that hunger? Because they come to Him, they are satis- 



— 80 — 

fied^ they are comforted with righteousness. He who of God 
is made unto us righteousness^ called out into the worlds, ^^He 
that Cometh to Me shall never hunger; and he that believeth 
on Me shall never thirst/^ Ah, here is a host without an 
equals who came that we might have life, and have it more 
abundantly. He that cometh to Me ! — AVithout Him we are as 
sheep going astray, hungering, thirsting, for we are without a 
shepherd. He that believeth on Me ! — Human soul, do you 
Ivnow what that means ? Intimate acquaintance, close fellow- 
ship with your richest and most blessed friend. Many now- 
adays act as though we could be justified and saved by doubt. 
But your doubt will make you destitute. It is Christian faith 
alone that can make you satisfied, blessed and righteous. Your 
heartfelt longing, your inward hunger will help you to this 
end. But your Lord and Shepherd is greater than your lieart, 
your wretched, hungering heart. 

There is no one wlio does not stand in need of His grace 
and righteousness for his inward satisfaction. There is here 
no difference : All have sinned, and come short of the glory of 
God ! All are blessed and righteous through Him ! A great 
teacher of the Church*) has said:/^Not to sin is the righteous- 
ness of God, but the righteousness of man is God^s forgive- 
ness.^^ 

Beggars and kings eat the same bread of the earth. They 



*) St. Bernard of Clairvaux. 



— 81 — ' 

must also eat the same bread from heaven, that ^yhich gives 
us true life and satisfies all who eat. If those that were bidden 
will not come to the great supper, yet will He find such as will 
come, and they shall be abundantly satisfied with the fatness 
of His house. 

Plenteous grace with Thee is found, 
Grace to cover all my sin; 
Let the healing streams abound: 
Make and keep me pure within. 
Thou of life the Fountain art, 
Freely let me take of Thee: 
Spring Thou up within my heart. 
Rise to all eternity. 

One more question: Have we no longer this sense of 
hunger and thirst? Has it failed? Then remember, that as 
in this life our hunger and thirst shall never be satisfied to a 
degree that we shall not need to eat and drink again, so it is 
true of our spiritual need and its satisfaction. We must come 
again and again, to eat, drink and be filled. The fountain of 
salvation and knowledge is being continually pointed out to 
you, especially on every Lord^s day. The Bread of Life is here 
constantly being offered to you. Will you not soon partake of 
it again? Why do you so long remain away from the Lord's 
table ? I beseech you to come. And when you come, it should 
be with the feeling that you are going to a feast, to a royal 
entertainment. It is to such a feast that you go. Sometimes 



— 82 — 

the rich, tlie sati>tied or the sick actually ciivy the appetite ei' 
a poor man. Let us be these poor, liungeriiig souls, who are 
envied by those that are full and satisfied — envied often even 
here on earth ! 

"I Avill give you rest !" says the Lord to His own. You 
shall have all you want at His table. Xeither shall you thirst 
in the btirning fever of your last hour. The beautiful, precious 
words of the psalmist (Psalm IT : 15) apply to the beginning 
of the life beyond : "As for me. I will behold Thy face in 
righteousnees : I shall ho satisfied, when I awake, with Thy 
likeness !" Then we shall be perfectly Idessed. There Avill be 
no longer any hunger and thirst ! The book of Eevelation says 
of the saints in heaven. "They shall hunger no more, neither 
thirst any more." (Rev. T : 1(3. ) They are forever blessed. 
for they are satisfied. But for the life that now is. the saying 
holds good till the end of time: "Blessed are yc that hunger 
now I Blessed are they which do hunger and thirst after right- 
eousness." Amen. 



VI. 

DIVINE AND HUMAN MERCY. 



Matthew 5 : 7. — Blessed are the merciful : for they shall 
obtain mercy. 

Luke 6 : 36. — Be ye therefore merciful^ as yom- Father 
also is merciful. 

In the passages of Holy Scripture which I have read, two 
things are pointed out to ns : divine and human mercy. In 
all the Holy Scriptm^s nothing is mentioned so frequently as 
the fact that God is merciful. Mercy is the incessant pulsation 
of the eternal heart of God our Father. AYithout divine mercy 
we could not live. AYithout divine mercy there would be no 
blessedness, ^\e read (Titus 3:5): ^'According to His mercy 
He saved us.^^ The Scripture speaks of redemption^ when we 
read (Luke 1: 78) : ^Through the tender mercy of our God^ 
whereby the day spring from on high hath visited us.^^ It is 
well known that a Sunday of the Church-year bears the name 
Misericordias Domini^ which means^ The mercy of the Lord. 
It is the second Sunday after Easter^ on which the precious 
gospel lesson of the Good Shepherd is read. 

But this great^ divine mercy must waken human mercy. 
If the whole Christian religion has been called an imitation 
of divine nature,*) then human mercy must also constantly 
imitate divine mercy. The light of this earthy every color^ 



*) By Gregory Nazianzen. 



— 86 — 

all tlie radiance of this world is a reflection of tlie heavenly 
sunlight. It is just so with the merc}^ which is in heaven and 
that which is on earth. Be ye therefore mercifnl^ as yonr 
Father also is merciful ! 

Here begins a new division in the beatitudes. After the 
mournings the hunger and the thirst we have enjoyed the in- 
finite lovingkindness of our God and Savior and have been 
filled. Should we then not sympathize with those who still 
hunger^ outwardly and inwardly ? In the first beatitude Jesus 
spoke of manifold poverty. Here we could speak of riches. 
He who is merciful is rich^ rich in love^ inclined to help others^ 
benevolent^ generous. He always has something to give^ and 
if it be only a mite. Merciful is he whose heart is with the 
poor. Take mercy away from humanity and you tear out the 
heart thereof. 

To the exhortation there is here also added a promise. 
The exhortation is, Be merciful I The promise is^ Blessed ! — 
for you shall obtain mercy. Thus we read of a twofold mercy^ 
human and divine^ the duty of the Christian and the gift of 
God. But the two cannot be separated. Let us consider: 

DiVIXE AXD HUMAX MeRCY. 

1. The mercy which we must practice — it is our duty. 

2. The mercy which we shall obtain — it is our jo3\ 

Lord God, merciful and gracious, longsuffering, we praise 



— 87 — 

Thee for Thy unfailing mercies. In love Thou hast delivered 

iis^ Thon hast not dealt with ns after our sins, and lovest ns 

as a Father. 

Jesus! Name of wondrous love! 

Human name of Him above! 

Pleading only this, we flee, 

Helpless, O our God, to Thee. 

We are not worthy of the least of all the mercies, and of 
all the truth, which Thou hast showed unto us. And now we 
j^resent again our supplications before Thee at Thy eternal 
throne of grace, that we may obtain mercy and find grace.' 
Accept us according to Thy lovingkindness. And then help 
us by Thy Word and Thy Spirit, that we may follow Thee as 
beloved children and serve Thee better through works of holy 
merc)^ Let Thy love be mighty in us, so that we may have a 
blessed boldness in the day of judgment and may not perish 
before Thee when Thou wilt come again. To this end bless 
also to-day Thy precious Word. Amen. 

1. 

Even in the Old Testament the duty of merc}^ was en- 
joined upon the Jews. That Old Testament hunger and 
thirst after righteousness which was represented by fasting was 
to develop into mercy. Thus the true fast is described by the 
prophet:*) ^Ts it not to deal thy bread to the hungry, and 



*) Read Isaiah 58: 5—7. 



that thou bring the poor that are cast out to thy house ?'* The 
Scribes and Pha]'isees had also failed to keep this in view. 
Jesus therefore often relniked them liecaiise they neglected 
mercy, for a pretence making long prayers while they devoured 
widows* houses. Compared with stich saints heathen are often 
better people. The Eoman Emperor Titus was a heathen. Vmt 
he considered every day lost in which he did not do good to 
some one. I often think, if onlv manv a Christian were like 
him ! I ask yon here, whether any of yon live according to the 
maxim of this heathen. It was also a semi-pagan Samaritan 
who took pity on the man that had Ijeen wounded and left 
half dead on the highway between Jernsalem and Jericho, bnt 
he was Ijetter than the priest and the Levite. who were Jews 
and served in the temple. 

The hnman heart is not without profound, natural im- 
pulses anrl a compassionate disposition. "We wonld not scorn 
this natural human pity. In this connection we say. "Xothing 
that is Imman is foreign to me.** But will these human im- 
pulses always suffice? Divine mercy must be the impulse, 
strength and pattern of human mercy. On the whole the an- 
cient pagan world knew little of mercy. The modern world 
also knows little of it. vdiere there is no faith in the merciful 
God and Savior. 

Of Jesus we read that He was moved with compassion on 
the multitudes, and that He went about everywhere doing 
good. The first Christians were full of love and mercy. The 



— 89 — 

sick and the destitute were called the jewels and the treasures 
of the Church. Of what use is all preaching, if words are not 
followed by deeds? Actions speak louder than words. Dr. 
John Hess, the reformer of Silesia who was pastor at Breslau, 
refused to preach unless the council of the city would provide 
for the poor who were lying on the streets and before the 
church. He said, ^^My dear Lord Jesus is lying at the door; 
I cannot step over Him.^^ A true Christian will always think 
when he sees one who is destitute, What if I were so wretched 
and needy ! N'o, even more; he thinks. My dear Lord Jesus is 
destitute, I cannot leave Him in this condition. 

The faith was obscured in the Middle Ages, but mercy 
was practiced in the convents and asylums. They had their 
rules of mercy, and enumerated seven works of charity:*) 
To feed the hungry, to give drink to the thirsty, to 
take in strangers, to clothe the naked, to visit the sick, to 
visit those in prison and to bury the dead. The Church en- 
joined this upon all her members by word and example. This 
spirit will always remain in the Church as long as she is a 
Christian Church. These seven works of charity were glorified 
in picture by the art of painting. This is the mercy which we 
must practice — it is our duty. 

Mercy is first of all a feeling, a profound, heartfelt senti- 
ment. But should the heart be without hands? It is true, 
to weep with them that weep is also mercy. To lift up a poor, 



*) After Matthew 25: 35, 36. 



— 90 — 

broken heart with comforting words is also mercy. To pray 
for the sick is also mercy. The Church of the Middle Ages 
did not enumerate seven works of mercy with respect only to 
physical distress^ but jnst as many with regard to spiritual 
need. Among them was consolation^ petition^ forgiveness. AVe 
must not have such a superficial conception of mercy as to 
think always only of physical need. 

The mercy of God did not end in emotions and words. 
Christianity is a great deed of mercy in Christ. Deed and 
word were never separated. It should also be so with us. Our 
text says^ Merciful like God I How this sounds ! What an 
infinite^ heavenly task it is for our love and our conduct ! 
Divine and human mercy ought to correspond more and more. 

^^Blessed are the merciful.'^ Do you not often see that 
sentence written on institutions of mercy, in churches^ on alms- 
boxes? The Church of Christ ought to have the exhortation 
to mercy always before her eyes, so that the river of love may 
flow through the Church continually and more abundantly. 

In the Greek langiiage. in which the Xew Testament was 
written, the word alms is synonymous with merc}^ What you 
give when a collection is taken, or what you otherwise give, 
should be not your money, but your mercv. There was more 
mercy in the widow's mite than in all the gold-coins of the 
wealthy. If, however, not only poor widows, but the well 
to do and even the wealthy give but the farthings — is there 
any mercy in such giving? Many a one must be fairly 



— 91 — 

squeezed, before lie ^^•ill give anything, just as we twist and 
squeeze a wet rag. Is this the mercy that God demands? 
Soft hands and a stony heart? The hand becomes soft if it 
does not do anything, Init the heart becomes hard by doing 
nothing. Sometimes I am afraid to ask a man to give, for 
I think he may not do it willingly, there may be no love, no 
mercy in the gift. But then again I say to myself, Xo, I 
must ask him, nevertheless. For otherwise he would be 
justified in saying, Xo one has called my attention to the 
need. Xo man hath hired me. Here it must also hold good, — 
"^'So that they are without excuse I*' Many excuses are heard. 
Many say, "Too many requests are made,*^ but I say that the 
misery exceeds our requests. Many also think, ^'The misery 
is too great. What can T do, who myself do not possess 
much?'' The answer is. Better do something, even if it be 
little, than nothing at all. 

People invite and urge us to mercy, they arrange concerts, 
fairs and balls in the holy name of charity. Is this the mercy 
that God demands? Xo, mercy itself otight to be to us a de- 
light and a duty. It is selfishness, and not mercy, to do a good 
work with a view to the honor of one's own person, one's name 
or one's party. It is not real, genuine mercy when Catholic 
Sisters of Mercy go to the sick, but avail themselves of the 
opportunity to lure Protestants into their Church, which 
claims to be the sole depository of salvation. But let us all 
examine our alms and our so-called R'ood gifts and deeds to 



— 92 — 

see wliether they are prompted by real mercv. Let iis remove 
all unlioly fire from the altar of mercv I Otherwise we have 
our reward. There are also some people who with contri- 
butions and charitable gifts would release themselves from the 
duty of love itself. Is this the mercy that God demands ? 

But he who marks from day to day 
In gen'rous acts his radiant way, 
Treads the same path the Savior trod, 
The path to glory and to God. 

To be merciful does not simply mean to be open-handed. 
To be merciful means more. Luther is right when he says. 
^^Giving is a fruit of love, but not love itself.'^ I am led here 
to think of a man who was asked for a gift by one in distress, 
but who had no money with him. and in this predicament gave 
him nothing but — a pressure of the hand I AVas this no 
mercy? The Lord looketh on the heart. More heart, more 
individuality, more mercy in everything I AVe have homes for 
the poor and the orphans, hospitals, charitable associations. 
deaconesses, etc. Thanks be to God that we have all this I 
But notwithstanding all this there may be one thing lost sight 
of in the outward bustle, that which must be the heart and 
soul of everything: Mercy, which we must practice — // is our 
duty. 

One more excuse: "People do not deserve it.'' It is true. 
there are some people that are abominable. AVe ask ourselves. 
Should we reward vice and laziness ? Often people come to my 



— 93 — 

door handing me a paper^ on Avliicli I read, ^^Dismissed from 
prison/^ What! is this to be yonr recommendation? Xot 
simply a beggar, but a thief, one dismissed from prison? 
Christ demanded that we should go to those in prison, and 
now the prisoner comes to my door. Shall I repulse him? 
Charity shall cover the multitude of sins. Perhaps he will go 
out into the world, and from a beggar become a thief again, 
if he finds no mercy. Does anybody repel one who has been 
shipwrecked, saying to him : It was your own fault that your 
ship was lost? 

He does not deserve any mercy, no I — But did we deserve 
divine mercy ? Have you not often praised that divine mercy 
which we have received, although we are sinners ? He to whom 
much is forgiven, loveth much, like the woman at the feet of 
Jesus. Think of the many suicides of the present day. Many 
a one hath chosen death because he found no more mercy and 
love in this world and no longer believed in it. Such an one 
was certainly much to blame. But were those not to blame at 
all who took no pity on him? There is a great gulf to-day 
also, which yawns between the classes of society, between the 
poor and the rich, employer and employee, and it will not be 
closed except we all become true Christians and in genuine 
mercy think of everj^ man, He is my brother ! Thus Jesus was 
touched with the feeling of our infirmaties ! Thus let your 
moderation be known unto all men. 

Only to men ? Has not the poor animal also a claim upon 



— 94 — 

our mercy? Eeceiitlv 1 rode in a carriage whose driver beat 
liis liorse continually. Although in my clerical robe, I was 
obliged to speak to him a few words through the window — also 
a sermon on mercy. ^^A righteous man regardeth the life of 
his beast I^^ Be merciful towards your animals, just as your 
Father in heaven is merciful towards you ! All this is mercy 
which we must practice — it is our duty. 

2. 
The mercy which we shall obtain — it is our joy. For 
this reason the merciful are called blessed, because they will 
obtain mercy, divine mercy. When it is written that God is 
well pleased with the sacrifices of mercy, this is a joy which He 
grants to the merciful even here on earth. Ask our deaco- 
nesses, whether in their arduous labors of mercy they do not 
have a quiet joy and seasons of blessed experience. They wear 
a somber, black dress, but beneath it there is a cheerful. Chris- 
tian heart. They would not exchange this for many joys of 
the world. But you need not be a deaconess to feel this. A 
dear Christian once said to me, ^^In what a cheerful mood I 
went to bed that day V^ He had done a deed of mercy on that 
day. James says: "^^That man shall be blessed in his deed!^^ 
You might also very often go to bed in a cheerful mood, if 
you only would go and do likewise ! The Scripture speaks of 
still another bed. It says that the Lord will strengthen the 
merciful upon the bed of languishing.*) But there is still 



*) Psalm 41: 1—4. 



— 95 — 

another bed^ upon wliicli the merciful will lie more j^eacefully 
and blessed than the unmerciful. It is the dying-bed. ]\[av 
you soon oJjtain the joy, the great Ijlessing and mercy of Ijeing 
merciful I 

He who soweth sparingly shall reap also sparingly. The 
emotions, thoughts, words and gifts of your mercy are seed 
sown into the furrows of the earth, from which you will reaj) 
in heavenly garners. AVhat shall we reap and obtain ? ^\e read, 
Mercy, divine mercy. As divine mercy nmst Ijecome human 
mercy within us, so there will result from human mercy the 
greatest divine mercy in the life beyond — this is our joy. Did 
the destitute here on earth not rejoice in the mercy which you 
bestowed upon them? You will rejoce a thousand times more 
in the mercy which the all-merciful God will bestow upon you 
in the future life. It is not merited, for it is mercy which we 
shall obtain. Mercy is unmerited. This ^^obtaining" the 
Scripture calls in other places inheriting. Inheriting is not 
earning or deserving. 

You can however not spare yourself the sowing of human 
mercy if you would obtain divine mercy. Your mercy must 
call forth the mercy of God. But on the other hand your un- 
mercifulness will also provoke the retribution of your Judge. 
My friend, what will become of you then, if you have shown 
no mercy. James writes : 'Tor he shall have judgment with- 
out mercy, that hath shewed no mercy I" And has not Jesus 
shown us plainly the eternal judgment, when He will speak 



— 96 — 

to the merciful? '^^I ^vas an hungered, thirsty, naked, sick, 
and Yon have visited, fed and clotlied me?^^ To be sure, the 
niercifid, tlie blessed will hear nothing of their good deeds. 
Lord, when saw we Thee thns? It is well known that the 
lioman Catholic Clmrcli teaches the nieritoriousness of good 
works. But are we to practice mercy in order to merit some- 
thing? It is just this which makes mercy so pure, so glorious 
and so great, that it does not serve for a reward, not even an 
eternal reward. Its rejoicing will be like that of a child that 
has been surprised with beautiful, unexpected presents — 
blessed I This is the mercy which we shall obtain — it is 
our joy. 

Dear Christian friends ! Human and divine mercy, duty 
and iov — none without the other. This can o-iye value to our 
life, duty and joy, the service and reception of love and mercy. 
Men are asking for true joy. They should just as much ask 
for their duty, without which there is no joy. They believe 
that joy results from the gratification of our desires, but true 
joy springs from the discharge of our duties. It is so with 
mercy. This is the greatest duty and the most blessed joy. 
Let us practice mercy I Then we will obtain it I Amen. 



VII. 

THE PURE HEART, WHICH SEES GOD. 



]Matt]ieAv 5 : 8. — Blessed are tlie pure in lieart : for they 
shall see God. 

We ought to pray for a pure heart every day. For this 
reason we find this petition so frequently in our psalms, 
prayers and hymns. Xothing is so necessary as a pure heart. 
Jesus in the previous beatitudes speaks of certain aspects of 
the heart, as for instance in tlie beatitude immediately pre- 
ceding our text He speaks of the heart's compassion, namely 
mercy. Here however He means the whole heart. 

Since our last discourse a dear Christian woman wrote to 
me, "With longing I look forward to the next sermon.'' It is 
her opinion that this sermon al)out the pure heart must be a 
difficult sermon. In this she is right. She continues in her 
letter, "For where is there one who is pure?" Ah. I feel that 
he who would preach in tlie right manner about the pure 
heart, must have a pure heart himself. Jesus could preach 
about it, but not we. I can well understand how Origen, that 
unimpeachable, noble Christian, that grand old teacher of the 
Church, could close the sacred volume with the words, ''I can- 
not preach.'^ His eye had been caught by the following sen- 
tence from Psalm 50 : "What hast thou to do to declare ^ly 
statutes, or that thou shouldest take My covenant in thy 
mouth, seeing thou hatest instruction, and castest ]\ry words 

i.0Fa 



— 100 — 

beliind tliee?"' The great prophet Isaiali also exclaimed. ^^I 
am a man of unclean lips :** and Job complained. ••lYlio can 
bring a clean thing out of an nnclean?**"^ ) Should I then 
omit this beatitude? Xav. may it preach repentance to the 
preacher also ! 

Many a one at the time of his confirmation has chosen 
this text as the maxim of his Christian life, as the standard 
by which he should always measure and examine himself. I 
wish I could remind all the young people of it. On tomb- 
stones also I have read this sentence. It certainly refers also 
to the departed Avho behold God with a pure heart. But Jesus 
said it for the living. Its signilicance. its instruction, admoni- 
tion, exhortation and promise apply to the old and the young. 

Men are prone to speak of their good hearts, btit the 
Scripture informs us that the imagination of man's heart is 
evil from his youth. Jesus said (Matthew 15: 19. 20) : •'For 
out of the heart proceed evil thoughts, murders, adulteries, 
fornications, thefts, false witness, blasphemies : these are the 
things which defile a man." The heart is the soil from which 
springs the whole life of man. the good and the evil. The 
celebrated Voltaire once ofli'ered his heart to some one and re- 
ceived the reply: "For shame I You Avoukl give me the worst 
you have." P)Ut the heart of our inmost life is also the seat 
of the best we have. Therefore Jesus has called Idessed the 
pure heart, and has held it up as a precious treasure and a 



*) Isaiah 6: 5; .Job 14: 4. 



— 101 — 

high ideal. The clearest sight is ascribed to the pure heart: 
it can look into heaven^ it sees God. 

The Pure Heart which sees God. 
Two different things are here indicated : 

1. Many a holy task in life. 

2. Many a blessed revelation of God. 

Lord^ Thoii hast searched iis^ and known ns. Thou 
knowest that we stand in the dust of the earth and have an 
impure heart. Cast us not away from Thy presence. Grant 
unto us through Thy word of truth open eyes of simplicity and 
knowledge^ so that we may not remain in self-delusion. Help 
us through Thy Spirit^ that we may heartily repent of every 
sin and that the pure heart may appear to us exceedingly im- 
portant^ necessary^ glorious and blessed. Do Thou create in us 
a. clean hearty God; and renew a right spirit within us. 
Help us that every morning we may put on the bright garment 
of purit}^^ and if we soil it^ do Thou wash off the stains. 
Daily strengthen within us the new man^ who is always mind- 
ful of Thee. Unto Thee we give our hearty that Thou mayest 
sanctify it wholly. Take my hearty it is Thine own^ it shall be 
Thy royal throne. Amen, 

1. 

Blessed are the pure in heart. The AVord of God does not 
merely reveal to us in many passages the impurity of the 
human hearty but it also demands tliat we constantly meditate 



— 102 — 

upon the purification of onr heart, that we pray for it and 
strive after it. This will l)e our greatest and holiest task in 
life until the hour of death. The Jews also taught and spoke 
much about purification. They had manifold laws of purifi- 
cation. Certain physical conditions rendered men unclean. 
He who entered the house of a Gentile, or who touched a 
corpse, was considered unclean. The Pharisees considered it 
a holy service of God to observe scrupulously the outward rules 
of purification. Tliey had clean vessels and washed their 
hands when they ate bread, but they did not think of the true, 
divine service of the pure heart. Jesus often raised His warn- 
ing voice against this. His woe against the Pharisees and the 
Scribes (Matthew 23 : 25, 26) is the very reverse of this beati- 
tude. How often does God also point out in the Old Testa- 
ment that He looketh on the heart, and ex|)ress the demand, 
Give ]\Ie thine heart I How often do we here also find ex- 
pressions treating of anoilier heart, or of a new heart, or of one 
heart, or of a heart io l-now God!'^) What else is meant by 
all these expressions but a pure heart? It was always easier to 
pay attention to outward ceremonies and observances, than to 
better the heart, to change its inmost feelings and purpose, its 
belief and its principles. Jesus said to His opponents (Matthew 
23 : 28), '^ Outwardly ye appear righteous unto men, but within 
ye are full of hypocrisy and iniquity.^^ Blessed are the pure 
in heart ! 



*) Compare 1. Samuel 10: 9; Ezekiel 36: 26; 11: 9; Jeremiah 

24: 7. 



— 103 — 

The Roman Church also has frequently tried to find 
purity of heart and life in external institutions. But the pure 
heart and life is not acquired by separating oneself from the 
world as a monk. There may be great danger in contact with 
and the temptation of the worlds 1)ut one can also be sick with- 
out contagion. Impurity is within us and will go with us also 
into solitude. Is it not more valiant to overcome danger than 
to avoid it ? The Eoman Church considered the secular life ' 
in general as profane and impure. The Holy Scripture re- 
proves expressly the monkish error of those who forbid to 
marry^ and informs us that every creature of God is good (1. 
Timothy 1: 3^ 1). Luther in his explanation of this saying 
of the Sermon on the Mount says of the Catholic view, ^'As 
though God did not have a pure heart, when He created both 
man and woman ! How should such work and thought create 
an impure heart ?'^ Here the word will rather hold good that 
unto the pure all things are pure. The Countess Elizal^eth of 
Thuringia, who is called a saint, owing to such a false Eoman 
view could even pray that God might take from her heart even 
her love for her children. Acting upon the advice of her 
terrible confessor^ she wished to make her heart purer and 
holier through the extinction of all earthly love. 

But is there no purifying agent for our impure heart ? Tn 
the first place I would mention repentance. And here 1 would 
say, You ought to confess your sins more f requentl\' and show 
a more penitent spirit than you generally do. Jesus, like His 



— 104 — 

forerunner John^ demanded first of all repentance. And we 
should not merely repent because of obvious transgressions^ of 
sins in word and deed^ but repentance rather has reference to 
the hearty the impure heart. It is a matter of ideas and feel- 
ings^ inclination and endeavors^ opinions and purposes. There 
should be no guile^ no envy^ no unchastity in the heart. For 
our love also we need a purer heart. Paul names as the sum 
total of the commandments: charity out of a pure heart (1. 
Timothy 1: 5)^ and Peter writes^ ^^Love one another with a 
pure heart fervently !^^ (1. Peter 1: 22.) Young Timothy is 
exhorted to ^^flee youthful lusts. '^ These are holy tasks in life 
which the Lord points out to us. 

I know very well that in this age of impurity it is es- 
pecially difficult to keep the heart pure. At the present time 
more than ever before numerous publications are issued that 
are soiled with the filth of vice. Art forgets more and more its 
high vocation of representing the good, the true and the beauti- 
ful, especially the good. It is becoming demoralized. Weeds 
also often have flowers. The marsh ma}^ be covered with 
greensward, but he who steps upon it will come to grief. Such 
phenomena of the age ought to stimulate us to be more zealous 
in guarding the heart. A great theologian of the Middle Ages 
(Bernard of Clairvaux) calls chastity in youtli a martyr's 
crown without blood. Many saj^, we should let the young peo- 
ple sow their wild oats. This is a foolish counsel and a bad 
principle. One cannot wash himself clean in mud. The pas- 



i:? 



— 105 — 

sions cannot be suppressed by giving oneself up to sin. Yon 
yonng people must pray a great deal more for a pure heart. 

AVe must also let the AVord of God operate npon ns for the 
purpose of purifying onr heart. Jesns said to His disciples. 
•'Xow ye are clean through the word which T have spoken 
unto you.*' He says that His Father purgeth every branch of 
the true vine that lieareth fruit. AVe ourselves will become 
])iiYeT by loyalty to Him who is absolutely holy and pure. 
Luther remarks on this. "AVhen through the preaching of the 
gospel we coine to believe, we become pious and begin to be 
pure." To this he adds. '*As long as we are in the flesh, we 
can never be perfectly pure." Therefore we must be cleansed 
and washed again and again by the hands of eternal love, just 
as a child by his mother. The faithful Lord, who washed the 
feet of His disciples before the Holy Supper, still gives unto 
us every Sunday His absolution. It is written. **He is faithful 
and just to forgive us our sins, and to cleanse us from all un- 
righteousnes.'*;.** But on the other hand we read of him who 
hopes in the Lord: •*He purifieth himself, even as He (God) 
is pure" (T. John 3 : 3 ). The Christian himself must help in 
order to become pure. 

The Christian life is not merely a coming, confessing, re- 
ceiving forgiveness, singing, praying and tlianksgiving. 1'he 
Christian life is also a deed, a labor, a battle, a conquest of 
self, a cutting otf of the hand, a plucking out of the eye that 
offends us. James exhorts. "Cleanse vour hands, ve sinners; 



— 106 — 

and purify your hearts, ye double minded V' In order to do 
this we need not run away from the workl, but rather to fight 
in the world ; then we will not be of the world. Samson did 
not lose his divine strength in the land of the Philistines^ but 
by impure love. Sin always lieth at the door of our heart and 
unto us is his desire, but we should rule over him. The pure 
heart is also a prudent heart, a strong hearty a courageous 
heart. The Lord will increase the supph^ of His strength in 
the holy battle which we tight against sin. This is the poet's 
hope, desire and purpose : 

Purge me from the guilt, that lies 
Wrapt within my heart's disguise; 
Let me thence, by Thee renewed, 
Each presumtuous sin exclude. 

The word concerning purity of heart shows us many a holy 

task in life. 

2. 

It also calls our attention to uianv a blessed revelation of 
God. The pure in heart are called blessed because they shall 
see God. See God I One must ask, How, When, and Where ? 
God is a Spirit. With carnal eyes we cannot see Him. Is it 
not written, ^^Xo man hath seen God at any time?'' (John 
1 : 18.) And is it not said of God, 'AVhom no uuin hath seen, 
nor can see?" (1. Timothy () : !().) 

Paul once said that the invisible things of God, His 
eternal power and godhead, are clearly seen, being understood 



— 107 — 

by the things that are Jiiade. (Eomans 1: 20.) To be sure, 
impure hearts and eyes (we need only read that wliicli foHows 
the passage mentioned above) will see even in the works of 
ereation nothing but world, flesh, lust and dust. ]\Iany people 
have seen much, except that whicli is greatest, namely, God. 
But to perceive the existence of the Creator is not yet that 
revelation of God. that h kissed vision, which Jesus means. 

Philip, the disciple, once asked. •'Lord, show us the 
Father, and it sufficeth us I'' ^Thilip, he that hath seen Me 
hath seen the Father!*' Upon another occasion Jesus said to 
His disciples, ^'Blessed are the eyes which see the things that 
ve see I" AVhere the Pharisees saw nothino-, ino-enuous dis- 
ciples beheld the brightness and glory of the Lord. The 
greatest revelations were always granted to devout and purified 
hearts. Jesus, the pure image of God, hath sliined in these 
hearts. The veil of Moses is now taken away: the holy of 
holies is opened. This is a blessed revelation of God. this is to 
see God. 

The impure heart flees from God, who is the holy judge 
of the heart and the avenger of sin. Therefore it does not 
see God, because it avoids Him. But where there is a pure 
heart, there is formed the image of God, who is eternal purity. 
This is the bright mirror in which we see God. Augustine, 
the great teacher of the Church, did not see (jod in his years 
under paganism and with his impure, profligate heart, and had 
no faith. But after he had read and considered what is 



— 108 — 

written in Eonians 13 : Id, ^^iSTot in rioting and drunkenness^ 
not in chambering and wantonness^ not in strife and envy- 
ing I^' — in sliort^ when liis heart became pnrer^ he began to 
see God. Jesns said^ ^^If any man will do His will ?' (John 
v:ir.) 

The pure heart wonld also teach ns to understand better 
the dark ways of God. There is an intimation of this even in 
the Old Testament : ^"Truly God is good to Israel^ even to such 
as are of a clean heart V^ As in antiquity it was a great favor 
for the chosen ones to see always the face of the king^ so puri- 
fied hearts meet constantly the gracious eye of their eternal 
Lord and behold the essence of His love. Paul writes (2. 
Timothy 2 : 22) that we must call on the Lord out of a pure 
heart. Ah^ as often as it is offered, what is such a prayer, the 
pra3^er of a sanctified, pure heart, but a clear vision, a great 
divine revelation, a blessed contemplation of God ? 

Blessed before Him ! The poet Torquato Tasso gave a 
beautiful explanation of this passage of Scripture. When he 
was asked who is most happy, he answered, ^^God f and upon 
the question, ^^AVho besides and after God?^^ he replied: ^^He 
who is most like God.^^ Jesus calls blessed the pure in heart, 
because they are most like the pure, blessed God. AYe sing : 

Blest are the pure in heart, 
For they shall see our God; 
The secret of the Lord is theirs, 
Their soul is Christ's abode. 



— 109 — 

But CtocI does not dwell with tliem only here on earth. 
They will dwell with Him forever^ in His honse^ in the 
Father^s eternal house of many mansions. Then will follow 
the blessed revelation: Seeing God. Here on earth the eyes of 
our spirit are always dim. Why? Because there are still so 
many carnal desires in our heart. Because our heart is not 
yet perfectly pure. If we would perfectly see Him, we must 
be like Him — spirit. Therefore John could write those words 
so full of meaning. ''lYe shall be like Him: for we shall see 
Him as He is.'' (1. John 3: 2.) AYe must first have put on 
the S2)iritua], the resurrection body. Thus Paul could long to 
be delivered from the body of this death. Then will we have 
the pure heart which sees God. 

Dear Christian friends ! May you then follow holiness, 
without which no man shall see the Lord 1 Think often of the 
city where you are to dwell forever. There shall in no wise 
enter into it anything that defileth. Xothing that is impure 
can enter through those gates nor walk on those streets. He 
who would behold the palace of the king, must be clothed in 
white garments. The last page of the Bible further tells us 
that the servants of God shall serve Him, and they shall see 
His face ; and His name shall be in their foreheads. Then the 
prayer and longing of the psalmist will be entirely fulfilled : 
"When shall I come and appear before God?^^ "Who shall 
ascend into the hill of the Lord? or who shall stand in His 
holy place? He that hath clean hands, and a pure heart."'*) 
*) Psalm 42: 2; 24: 3, 4. 



— 110 — 

He that hath a pure heart I ^lav you also teach and ad- 
monish one another in tlie spiritual songs of the ne^v Israel : 

Endue us, Lord, with strengtli 

To triumph over sin: 

That we may with Thy saints at length 

Eternal glory win! 

The pure heart, which sees God — most holy task in life, 
most blessed revelation of God I Therefore I say once more : 
AVe ought to pray for a pure heart every day. Amen. 



i 



VIII. 

CHILDREN OF PEACE ARE CALLED CHILDREN OF GOD. 



Matthew 5 : 9. — Blessed are the peacemakers : for they 
shall be called the children of God. 

This seventh beatitnde speaks of the peacemakers. They 
are not other people than the poor in spirit^ the meek, the 
merciful^ in short, the hearers and doers of the Sermon on the 
^lonnt that have been mentioned before. Jesus here only 
means a new aspect of their character. 

To the wicked indeed there is no peace^ no inward and 
therefore also no outward peace. Speaking generally, we must 
yet live in a world of strife. Looking upon the history of man- 
kind, we see the sword of war doing bloody work throughout 
all the centuries. When we went to school we committed to 
memory the leading dates of history, and they were mostly 
dates and records of war. conquest and the misery of nations. 
At the present time men no longer play so carelessly with the 
fire of war. but they must ever have the sharp sword in their 
hands in order to guard the peace. If in our own time de- 
liberations have been carried on with a view to promoting 
peace among the nations, it is nothing but the awakening of 
the consciousness that all mankind is called upon to preserve 
peace and not to wage war. Such efforts should not be held 
in contempt as has imfortunately been done. Is the world 
really to be forever under the curse of war? Even from an- 



— 114 — 

tiquity^ with its warlike spirit^ we hear voices of longing after 
peace. Croesus says^ according to Herodotus : '^^Who would be 
so foolish as to choose war instead of peace ? In time of peace 
the fathers are buried by their children^ but in time of war 
the children by their fathers/^ In the Middle Ages^ when so 
often the brutal law of the strong hand prevailed^ they tried 
to limit deeds of violence at least to a few days of the week 
by the so-called ^"truce of God/^ From Thursday CA^ening till 
Monday morning no one was to offer violence to his f ellowman. 
For on Thursday evening Jesus had instituted His Holy 
Supper of peace. On Friday God had created man^ and on a 
Friday He had redeemed him through Christ. On this day 
there was to be peace. On Saturday the Father had rested 
from His works and the Son of God had lain in the grave. 
On Sunday Jesus rose from the dead and greeted His dis- ' 
ciples : "^Teace be unto you V^ On all these days Christians 
were to keep peace^ though it must be said this "truce of God^^ 
was often broken. But we hope for a time when there will be 
peace^ no matter whether it is Sunday or Frida}^^ — when there 
will be jDcace every day. The time must come when there will 
be peace on earth. But until that time^ it is true^ many more 
sad tragedies of discord will be enacted upon earth. 

We need here think not only of actual war^ but also of 
the inward divisions of our people. How much hostile de- 
fiance among the masses and parties/ what language of dis- 
cord everywhere I Brother against brother ! We think also of 



— 115 — 

the immoderate^ invidious criticisms^ controversies^ political 
disputes and litigations. We think especially of the fact that 
even between brothers and sisters and near relations^ between 
husband and wife, children and parents, there is so much strife 
and discord. Kecently a young girl said to me, ^^M}^ father is 
mean and base towards me V' It grieved me to hear a child 
speak so disrespectfully of her own father. When I called her 
attention to the fourth commandment,*) she replied: ^"^It may 
be true that a child ought not to speak thus of her father, but 
nevertheless he is base and mean. We are at enmity with each 
other.^^ Alas, how many people, who really are closely related, 
are at enmity with each other. Are you perliaps also at enmity 
tvitli someone ? 

Into this world of strife Jesus calls, ^^Blessed are the 
peacemakers V^ and He calls the peacemakers the children of 
God. 

Children or Peace aee called Childrex of God. 

We consider : 

1. The holy commission which they carry out. 

2. The glorious name which they receive. 

Lord, do Thou again in this quiet hour guide our feet 
into the way of peace. Thou God of peace, grant unto us 



*) The fourth according to the Lutheran,, the fifth according 
to the Reformed division of the commandments. Translator. 



— 116 — 

great grace, so that ^ve may be at peace with Thee and with 
men. Grant unto iis Thv Holy Spirit and a forgiving dis- 
position after Tliine own hearty so that in times of joy and 
sorrow^ by evil report and good report, we niaj^ prove ourselves 
to be the servants and children of God, because children of 
peace. Let onr words and onr ways please Thee and do Thon 
even make onr enemies to be at peace with ns. Give ns to-day 
new instruction and saving knowledge from Thy word of 
peace. Amen. 



Blessed are the ]3eacemakers ! To make peace — it is a 
holy, divine action ! That father made peace who forgave the 
prodigal son and kissed his impure lips. God made peace 
(speaking literally) with sinful humanity. Jesus made peace 
when He reconciled us to God.^) Eead the Scriptures and 
notice how often the word ''peace'' is found. The gospel is 
called the gospel of peace. Jesus Himself is called our peace 
(Ephesians ,2: 14). AVe will not be able to make peace in 
this world, if we have not the true peace in our heart. But 
the Prince of Peace will give it unto us. His greeting was 
always a greeting of peace, and this was His parting word to 



*) The expression ''to make peace," which we find in this 
beatitude, is employed in Colossians 1: 20 to denote Christ's work 
of redemption. 



— 117 — 

His disciples : ^Teaee I leave with yon, My peace I give unto 
yoii.'^ 

This is the peace which the world can not give ns. The 
apostles wrote at the beginning of their epistles : ^'Grace be 
nnto yon and peace I'' AA^ere these empty words ? Was it not 
rather a desire, a prayer and a gift? AVhen Jesns sent His 
disciples forth npon the highways and into the homes of men. 
He commanded them to say npon entering a honse^ ^Teace be 
to this honse V' And if a son of peace were there^, He said^ 
their peace shonld rest npon him; if not their peace shonld 
turn to them again. And how often did He dismiss those 
whom He had instrncted, or cleansed and healed^ with the 
words^ ^^Go in j^eace V^ In onr divine services we wonld offer 
yon ^^the peace of God, which passeth all nnderstanding.'^ Es- 
pecially do we pnt Aaron's benediction as a AYord of God and 
a gift of peace npon yonr head and into yonr heart : ^^And give 
thee peace I^^ — Blessed peace, which we are permitted to dis- 
tribnte I And even npon those who have departed this life we 
prononnce a blessed word of peace. Onr cemeteries we call 
places of peaceful rest. Why? Do we only want to express 
the thonght that there is rest in death? The peace of the 
cemetery^ the rest of the dead — is this trne peace ? Xo^ rather 
wonld we give expression to the thonght that dying Christians 
depart in peace^ like Simeon^ and that onr cemeteries are the 
conrts of a peaceful eternity. 

Blessed are those who make peace in this world. The 



— 118 — 

Scripture calls beautiful the feet of him that publisheth peace. 
There are interpreters who believe that this beatitude chiefly 
refers to those who proclaim the gospel of peace and thus pub- 
lish the peace of God. Blessed office^ to make peace by pro- 
claiming it. 

But we should not merely publish and receive this peace, 
we must also keep and establish it everywhere and in every 
way. We should seek it and follow it (1. Peter 3: 11; 
Hebrew 12 : 14), because it may so easily be lost in the bustle 
of life. The God of peace demands that we live at peace with 
each other. Think of Abraham, who was so eager to keep 
peace with his nephew, who was 3'ounger than he. "Let there 
be no strife V' "For we are brethren.^^ "If thou wilt take 
the left hand, then I will go to the right !'' This is for all 
time a beautiful example of peaceableness. Behold, how good 
and how pleasant it is for brethren to dwell together in unity ! 
Luther is right: "There is indeed half the kingdom of heaven 
where there is peace.^^ May we take care never to snap a bond 
of peace. Discord will always be a cause of much unhappiness. 
Solomon writes (Proverbs 18: 19), "A brother offended is 
harder to be won than a strong city.'^ Such a discord may 
follow a man to the last hour of his life, and how can he thus 
appear before the God of peace? As much as lieth in you, 
live peaceably with all men. It is your Christian duty, it is 
necessary, it is wise. Peace promotes prosperity, while discord 
brings on destruction. 



— 119 — 

It is certainly true, as has been said, "The very meekest 
cannot rest in quiet, unless it suits his ill neighbor's hnmor/' 
There are people who reject the hand that offers peace. There 
are people who again and again sunder the ties of friendship 
and love by their evil conduct, their public and secret actions, 
their whims and moods, especially with their sharp tongue. 
Men without peace even find their delight in discord. They 
rejoice to know that others are quarreling. They fan the flame 
of discord instead of extinguishing it. In the book of Ecclesi- 
asticus we read, "A sinful man disquieteth friends, and scat- 
teretli calumny among them that be at peace.'' In this way 
many have been separated who were on friendly terms. Here 
we often can do nothing but commend the matter to God: 
'^^Father, forgive them I'' 

But let us all be on our guard I The human heart is easily 
offended. One cannot but be surprised at the mere trifles over 
which so many fall out. People who were formerly friends, 
no longer enter each other's house and avoid meeting each 
other. AVe should always forgive, and seek to remove mis- 
understandino's that mav arise, before an anoTv strife results 
from them. AVe ought to retract hasty words and try to atone 
for a fault, ^\e should at the very beginning of trouble make 
peace, and not wait, as many wait with an operation. It is 
necessary, therefore, do it soon ! Otherwise it will become 
a great deal worse. Thus the peace-loving are always ready 
to make peace. We should think much of our own faults and 



— 120 — 

diligently call to our mind the good traits of others. ^Ye 
should inake it our rule to study men more charitably. Luther 
says in his explanation of tliis text. "There is no man on earth 
so wiclvcd ^vho has not something in him that must be praised.** 
Then he reminds us of the pious mother of Augustine. Monica. 
When she Ivuew of two friends at variance, slie would always 
speak tlie best of l)Oth. If she heard something good of the 
one. she carried it to the other. But when slie heard some- 
thing evil, she Ivcpt it secret, or excused it as best she could. 
•Thus she reconciled many. Blessed are the peacemakers I 

Have you ever made peace? If the piano is out of tune 
we call a piano tuner. But one need not. in order to bring 
harmony out of human discord, be an official justice of the 
peace, whose office is beautiful, but very often difficult and 
ineffective. Wliat did Jacob do when he returned to Canaan 
where his hostile brother Esau lived? A whole night he 
wrestled with God in prayer, and especially did he pray that 
he might find peace with his brother at home. Xot only upon 
men. but also upon God. who guides the hearts of men. you 
may call for help so that peace may be restored. Have you 
ever thus made peace? 

And when you make peace, let it not be an affected, ex- 
ternal relation, by which the inward discord is only veiled and 
covered up. Why such hypocrisy? A certain feeling will tell 
your fellowman that in reality you are not his friend. The 
main point is to make peace entirely and heartily 1 Blessed 
are the peacemakers. 



— 121 — 

Especially should there be peace among Christian breth- 
ren. They ought to keep the war of human passions entirely 
in subjection among themselves. Jesus prayed. "'That they all 
may be one I'* The first Christians at Jerusalem also were of 
one heart and of one soul. Paul censured the Corinthians 
sharply, because there existed among them opposing j^arties, 
some of them saying. *T am of Paul." others. 'T am of 
xlpoUos/'* others. "T of Cephas.*' You may ask whether there 
has not been discord in the Church at many other times. To 
this I must answer, yes. But some times a conflict was neces- 
sary. Luther says in connection with this passage of the 
Sermon on the Mount : "But if you ask. Why do you j^ublicly 
attack the Pope and others, and do not keep peace yourself? 
To this I reply. It is true that we should put the best con- 
struction upon everything, and in order to keep peace, pass 
over in silence everything that can be kept secret. But when 
sin is so notorious and is o-ainino- o-round evervwhere. or is 
doing public harm (as is the case with the doctrine of the 
Pope); then one dare no longer be silent, but must resist and 
rebuke.*' Even the ancient prophet warned against saying 
"Peace, peace." when there is no peace. Jesus Himself said 
in this sense^ "I came not to send peace, but a sword." Is not 
His holy Sermon on the ]Mount itself a declaration of war 
against the false Judaism of the Pharisees ? Shame upon 
those who explain this saying about the peacemakers as though 
it meant that we must pass over in silence all error and every 



— 122 — 

grievance. Tliev tread softly and are expert in accommodating 
their views to pre^'ailing opinions. They thinlv it advisable 
to please all inen^ especially the mighty. They are wise as 
serpents^ but as treacherous too. This enables them to make 
headway in this world and to gain success. Is this a peaceable 
disposition? — Jesus did not want this kind of peaceableness^ 
for it is contrary to the truth. But in other resjDccts, make 
peace I Blessed are the children of peace. AVe have seen the 
holv commission which thev carrv out. 



2. 

The glorious name which they receive. They shall be 
called the children of God. They are children of God, because 
they are like their Father, who is not a God of disorder, but a 
God of peace. In the Greek text it reads, they shall be called 
the ''sons of God.** Because they have adopted the character of 
the Son of God. the heavenly prince of peace, Jesus calls them 
after Himself : ^'Sons of God," or children of God. 

One must indeed ask whether we are not already children 
of God through baptism and through faith. Paul writes ex- 
pressly (Galatians 3: 26) : ''For ye are all the children of 
God by faith in Clirist Jesus : for as many of you as have been 
baptized into Christ have put on Christ." But the same apostle 
supplements this when he says (Eomans S : 14) : 'Tor as many 
as are led by the Spirit of God, they are the sons of God.'* ^\e 



— 123 — 

must also make our calling and election sure by the peace 
which we keep. Children of peace are called children of God. 

Is to he cfj.Ued more or less than to he? Here it is more 
than to be. Thev are not merely the children of God. they 
shall also be called thus. It is true, something seems to have 
been omitted in this beatitude: it is not said by whom they 
are called thus, whether by God. or by men. or both. ATe may 
assume the latter. IMen also will know that because of their 
peaceable disposition, they may be called children of peace. 

There are positions, titles and names to which men often 
attach an exaggerated value, so that one is often afraid to 
designate thein lest it should be with a false or perhaps too 
humble a title. But there can be no higher position, no more 
glorious name than '•Children of God." Unto this we should 
aspire. AThat are all the Privy Councillors, all the Excellen- 
cies and Majesties of the world, compared with this : Children 
of God I They are not called high, rich and happy : no. they 
are called Ijlessed. There are two passages in the Bible where 
God Himself is called "the Blessed.*'*) This expression does 
not occur anywhere else. The Scripture see]ns to consider 
this attribute as self-evident. In one of these passages God is 
called "the blessed and only Potentate, the King of kings, and 
Lord of lords: who only hath immortality.** Think of it. — 
His children I AA^e do not realize vividlv enouah what that 



*) 1. Timothy 1: 11; 6: 15. 



— 124: — 

means, — Children of God. ^"And if cliildren, then heirs.'' 
Blessed like Him ! Let ns be qniet children of peace, so that 
we may become blessed children of God. 

Ah, then my spirit faints 
To reach the land I love, 
The bright inheritance of saints, 
Jerusalem above! 

Ma}' it be with ns I With golden letters of heavenly glory this 
name is written into the book of life : ''Children of God.'' 

Beloved friends in the Lord I ^'Blessed are the peace- 
makers.'' Another short sentence with great contents. Many 
people do not know mnch of the Bible, bnt they know these 
precious, beautiful beatitudes. There is hardly a Christian 
who does not know them by heart. Btit let ns also have these 
wonderful sayings within our heart, devoutly meditate upon 
them, daily observe them. It is my prayer that it may be 
thus. May he who has no peace seek it in Christ I May he 
who has peace in Him, go forward and publish it ! ]\Iay he who 
has broken a bond of peace heal it again this day I May he 
who knows of people who live in discord, bring them together, 
as a mediator and conciliator, like Jesus ! If men would thus 
do, strife would disappear from life, each small discord and 
finally also the great bloody war. and there would be peace, 
peace on earth. There would be blessed children of peace in 
this world, all children of God. 0. may you then keep this 
in mind and observe it : Blessed are the peacemakers. Amen. 



IX. 

PERSECUTED, REVILED AND YET REJOICING. 



Matthew 5: 10 — 12. — Blessed are they which are perse- 
caitecl for righteousness^ sake: for theirs is the kingdom of 
heaven. Blessed are ye^ when men shall revile yon^ and perse- 
cute yon^ and shall say all manner of evil against you falsely^ 
for My sake. Eejoice^ and be exceeding glad : for great is your 
reward in heaven: for so persecuted they the prophets which, 
were before you. I 

Luke 6 : 22^ 23. 26. — Blessed are ye^ when men shall hate 
3^ou^ and when they shall separate you from their company^ 
and shall reproach you, and cast out your name as evil, for the 
Son of man^s sake. Eejoice ye in that day, and leap for joy: 
for behold, your reward is great in heaven: for in the like 
manner did their fathers unto the prophets, ^\oe unto you, 
when all men shall speak well of you ! for so did their fathers 
to the false prophets. 

Among the nine qualifications of an evangelical preacher, 
which Luther once enumerated, he finalh^ names one that is 
peculiar. ^^In the ninth place,^' he writes, "he must suffer him- 
self to be tormented and scoffed at by everybody.^^ Thus our 
Lord Jesus Christ also added to the beatitudes of the Sermon 
on the ]\Iount a final one which speaks of obloquy and persecu- 
tion. Does Jesus here speak onlj to the disciples? Becently 
I found a piece of paper in my letter-box, upon which I read 



— 128 — 

these words : ''Christianity is a lie. You are a scoundrel, be- 
cause you preach it." In this manner the hatred of the world 
still thinks, writes, works and raves to-day. 

In this last beatitude Jesus will lead us upon a great 
height. I do not know whether all will be willing to follow. 
On great heights we are more solitary, and the air is chilly. 
But — did you not hear it ? — no beatitude has the Lord treated 
more at length, upon none has He bestowed more abundant 
praise. Plis last, greatest, most glorious "Blessed^^ is meant 
for you, who are willing to suffer cheerfully even the abuse 
and condemnation of men for righteousness' sake ! If ot as 
though condemnation and persecution were not painful. It 
is very bitter to the flesh. And yet we read, ''Eejoice ye in 
that da}^, and leap for joy !'' Sorrow and joy can be blended 
wonderfully in the life of true Christians. Children can often 
be sad and joyful in a single hour, laughing and crjdng in the 
same breath. Surely he who can do this is either a child or 
a saint. 

In the beatitude preceding this the Lord had thought of 
the activity of His disciples, who must proclaim and establish 
-peace in the world. But for this they were not to expect as 
compensation the gratitude and approbation of men. On the 
contrary, it was the lot of the disciples and apostles to be per- 
,secuted by men, to be reviled in the world ! 

To speak about our Lord — this is great and glorious. To 
act in His love — this is greater and more glorious. But to 



— 129 — 

suffer eheerfiiUy for His sake — this is greatest and most 
glorious. This is the test whether we really love Him. Perse- 
cuted, reviled for His sake — blessed are you I Many commen- 
tators remark in connection with this verse^ that it is a matter 
of surprise how the history of the coming centuries stood be- 
fore the eyes of the Savior when He spoke these words. '^) 
In other passages of the Scriptures also Jesus foretold all 
these things, so that His disciples might remember His words 
when it should all come to pass."^*) Therefore His servants, 
apostles, martyrs and witnesses were not surprised when all 
this happened. From these words of Jesus they derived great 
strength of hearty comfort^ courage and joy. They knew that 
also these sufferings were a powerful testimony for the truth. 
a visil}le sermon upon their faith. "When the English bishop 
Latimer was about to be burned at the stake because of his 
evangelical faith^ he exclaimed to Eidley, his companion in 
martyrdom^ "Be of good comfort master Eidley. and play the 
man: we shall this day light such a candle, by God's grace, 
in England, as I trust shall never be put out I** But in this 
beatitude the Lord opens unto us still another prospect. He 
leads us to the pearly gates and the golden streets. 

There is the throne of David ; 
And there, from care released, 
• The song of them that triumph, 
The shout of them that feast: 



*> Tholuck and others. 

*=M Matthew 10: 16—18: John 16: 1—4. 



— 130 — 

And they who, with their Leader, 
Have conquered in the fight, 
For ever and for ever 
Are clad in robes of white! 

For theirs is the kingdom of heaven ! Although persecuted, 
reviled, abused, they are even here on earth rejoicing in hope, 
f nil of joy ! Let this be the subject of onr meditation to-day : 

Persecuted, Eeviled, and Yet Eejoicing. 

1. Persecuted for righteousness' sake. 

2. Eeviled for Christ's sake. 

3. Eejoicing because of a great reward. 

Lord, do thou speak to us with the Word and Spirit of 
Thy mouth. Thou hast called us to Thee and into Thy holy 
and blessed kingdom, but it is Thy will that we steadfastly 
suffer a while and willingly bear the cross of abuse and rejec- 
tion. When we are persecuted by the hatred of men, grant 
unto us Thy Spirit, that we may also understand this and may 
not be filled with bitterness, but that our love may become 
stronger. Help us that w^e may not remain in the cave of 
discontent, but with a faith that is superior to sufferings go 
forth to overcome the world and render good for evil. En- 
courage, instruct, strengthen, edify us throtigh Thy faithful, 

saving AVord. Amen. 

1. 

^^Blessed are they w^hich are persecuted for righteousness' 
sake.'' Merely to be persecuted does not make us blessed. No, 



— 131 — 

persecuted for righteousness^ sake. One can also be persecuted 
as an evildoer. "What glory is it — ^^ asks Peter. Bnt when 
3^on do well^ for righteousness' sake ! — these are the most pain- 
ful buffets from the hands of men, and these the Scripture 
calls ''acceptable with God'' (1. Peter 2 : 20). ''For righteous- 
ness' sake." In the fourth beatitude we read, "hunger and 
thirst after righteousness/' full and entire. Here it is only, 
"for righteousness' sake," for the sake of any righteous action 
or disposition. When Jesus afterwards says, "Persecuted for 
My sake," this is no great difference; it is only a climax. It 
means as much as "because you believe in Me and follow Me." 
A Christian, a righteous man is always a walking reproach to 
the unjust. He is a rock beaten by many waves. As Christ 
is, so are they that are His. The servant is not greater than 
his lord. Jesus said, "If they have persecuted Me, they will 
also persecute you : if they have kept My saying, they will 
keep yours also." Paul calls himself and the other apostles 
the filth of the world and the offscourino' of all thino's. In the 
narrative of his conversion we find the word of the Lord : "1 
will shew him how great things he must sufi^er for My name's 
sake'' (Acts 9 : 16). Ah, If the world were only like the first 
Christian congregation of Ephesus, of which we read in the 
book of Eevelation (chapter 2), that the}^ could not bear them 
which are evil. History and experience rather tell us that the 
world cannot bear them that are good. Therefore it is written 
(2. Timothy 3: 12), that "all who will live godly in Christ 
Jesus shall suffer persecution." 



— 132 — 

On this subject of persecutions we might speak for many 
hours. Our forefathers said Avhen reflecting upon these blood}^ 
sufferings^ they did not believe that as many sacrificial lambs 
had been slain in the Old Testament as pious Christians in the 
'New Testament. They were crucified like Jesus, stoned, 
burned, cut to j^ieces, beaten to death, plunged into Avater, 
thrown before wild beasts — there was no torment and no man- 
ner of death which the children of God did not suffer on earth. 
They suffered like the prophets of old, of whom Jesus here 
speaks, and of whom we read in the parable of the wicked 
husbandmen : ^^iVnd the husbandmen took his servant, and beat 
one, and killed another, and stoned another^^ (Matthew 21: 
35). Upon them was pronounced the sentence of persecution 
and annihilation by the world, as upon Paul by the Jews in 
Jerusalem: ^^Away with such a fellow from the earth: for it 
is not fit that he should live !^^ (Acts 22: 22.) Superstition 
also was active : TertuUian writes of his time : ^^As soon as the 
smallest misfortune came, everybody clamored^ "^To the lions 
with the Christians ! then it will be better.^ '^ These persecu- 
tions have always been carried on. What the poet^*' ) says is 
true, though the word foolishly we cannot endorse here : 

Who their full hearts so foolishly revealed, 

Nor thoughts, nor feelings, from the mob concealed. 

Have died on crosses, or in flames been thrown. 



*) Goethe. Faust I. 



— 133 — 

But these people Avere not therefore unhappy. These 
witnesses never complained nor wailed. There were even some 
who longed for the thorny crown of martyrdom^ who conld 
lament because they did not obtain it ! Imprisoned, tormented 
and yet blessed ! If to-da}^ the same persecutions prevailed, 
could we endure them? Could we? Many so-called heretics, 
who were slaughtered in the Middle Ages and at the time of 
the Eeformation, were often the best Christians, persecuted 
^^for righteousness^ sake.'^ The stake, the inquisition, the mas- 
sacre of St. Bartholomew, the dragonnades, the sufferings of 
our forefathers in the Thirty Yearns War — all these were perse- 
cutions ^^for righteousness' sake.'' Compared with this we 
have to-day a very effeminate, debilitated, wordly Christianity, 
no longer the old, genuine Christianity of the time of the 
apostles and of the Eef ormation. 

Eejoice, and be exceeding glad! The Eevelation of St. 
John describes those who did not love their lives unto the 
death (chapter 12: 10 — 13). Have we no longer such ex- 
amples? In our own time a missionary,'^) departing for his 
field of labor, put a wreath of thorns around his picture. He 
obtained in heathen lands what he had anticipated. Another 
missionary who was discouraged and wanted to be released 
from his hardships, was instructed, ''Eemain and die !'* A 
hard word, but necessary. And he remained, though he did 



*) Missionary Brauniger on his departure from Xeiien- 
dettelsau; he died July 23rd, 1860. 



— 134 — 

not die. Or do you want other examples out of everyday life ? 
In an hour of sorrow a young wife wrote to her father^ ^^I can- 
not live another three months with my irascible husband.*^ 
There are many quiet sufferers. But the reply was^ ^^My child, 
you must be patient and get used to it.'^ For thirty-fiYe years 
she lived with the man from whom she wanted to escape^ in 
great patience and fidelity, and when he died, she was deeply 
afflicted. I do not know whether j^ou are just now among the 
oppressed^ tormented and persecuted. But if this is the case, 
I charge you, my dear suffering friend, do not be surprised be- 
cause you are treated ungratefully, rudely, shamefully ^^for 
righteousness' sake.^' N^o, rejoice and be exceeding glad ! He 
who will reward you is living and even now he surrounds you 
with His heavenly cherubim as with an invisible wall. Luther 
remarks on this verse: "If there are one or two who persecute 
us, there are over against these many more, yea ten thousand 
angels, who are on our side to encourage and comfort us and 
call us blessed.^' 

But one more thought : Do not deceive yourself by using 
our l)eatitude improperly ! PerhaiDS once upon a time you 
went to work the wrong way, or you may have been very head- 
strong and obstinate. Or you may be very easily offended. Or 
perhaps joii make too great pretensions. Yet you complain, 
because you consider yourself persecuted for righteousness* 
sake ! Thus in the Eoman Church they always comj)lain when 
their worldly pretensions are not heeded and their desire of 



— 135 — 

dominion is not gratified in every countrj^ They assert that 
they are persecuted for righteousness^ sake^ and call their Pope 
a prisoner. May the Lord in this respect also grant to all a 
correct nnderstanding of His Word ! This is our first part : 
Persecuted for righteousness^ sake. 

2. 

Eeviled for Christ^s sake. ^^Blessed are ye^ when men 
shall revile you for My sake.^^ And Luke writes^ ^'When they 
shall reproach you^ and cast out your name as evil^ for the 
Son of man^s sake.^^ Whereas before Jesus has been speaking 
of acts of persecution^ here He speaks of the words of hatred 
and abuse with which the disciples of Christ would be perse- 
cuted. In antiquity the question was propounded by a wise 
man^ What is the best and at the same time the worst part of 
man ? The reply was : the best and at the same time the worst 
part of man is the tongue. Similarly the Scripture says : 
^^^Therewith bless we God, even the Father; and therewith 
curse we men, which are made after the similitude of God^^ 
(James 3:9). Even that which is most sublime it can dis- 
parage and tarnish. It can rail against human authority and 
God Himself. AVhy should it not attack His children with 
malice and falsehood, slander them and say all manner of 
evil against them ? 

^Tor My sake/^ Jesus says. The name Christian was at 
first a term of reproach. They even abused and revikxl our 



— 136 — 

holy Lord on the bloody cross of His sufferings. In this man- 
ner also ^vere His own reviled. The ancient teachers of the 
Church said, ''The Christians are condemned because of their 
name, not because of any vice.'' If they had been of the world, 
the world would have loved his own, but Jesus had chosen them 
out of the world. As Christians may you not grieve over it. 
but rejoice and be exceeding glad, when men traduce yoiu* 
name as evil. 

How many peoj^le desire to have a great name I How do 
they themselves proclaim their name to the world to make it 
renowned and celebrated. They can not live withotit the 
high opinion and the favor of the world. But is this the 
spirit of Christianity? Luke subjoined (as often in the Ser- 
mon on the Mount) a AVoe unto the Blessed: ''IVoe imto you, 
when all men sliall speak well of you I for so did their fathers 
(the Jews) to the false prophets I*" The favor of the world 
which so many run after, is after all nothing but the attrac- 
tive fruit of treacherous temptation. It Avas best for the early 
Christians that they did not enjoy this favor of the world. 
Through the favor of the world and intimate intercourse with 
it we become too much involved in its sin. When Peter mixed 
with the people of the world in that night of Christ's suffer- 
ings, and sat in the seat of the scornful, he denied his Lord. He 
was afraid of the condemnation of a maidservant and did not 
want to lose tbe favor of those around him. Later he was Avill- 
ino' to be reviled for Christ's sake, and found his deliuht in it. 



— 137 — 

Manj^ have told me that they have been reviled and have 
been called canting hypocrites, because they regTilarly attend 
divine services. May you also rejoice and be exceeding glad I 
This small abuse^ which the ungodly heaj) upon you, should al- 
ways be considered an honor. Perhaps evil things have been 
said about you. There is hardly any one who must not suffer 
this. Lies have been spread about better people than we are. 

To be sure^ Jesus expressly subjoins the word "falsely.*^ 
If there is anything true and justifiable in the evil reports 
about us^ we certainly should not appl}^ this beatitude of the 
Lord to ourselves. But if people say it falsely^ then we may 
rejoice and be exceeding glad I And though they may heap 
upon us the most bitter abuse, we will not be embittered. ''Ee- 
joice in that day, and leap for joyl'^ Eejoice, for it is a good 
sign when the ungodly attack you with their evil, biting ton- 
gues. You know that it is not the worst fruits that are liked 
by the wasps. The great prophets had to experience the same 
thing. Here I must think again of Luther's explanation of 
this beatitude. How much abuse was heaped upon him and 
how many lies were told about him I Lentil his death, and 
afterward, even to our own time, his name was calumniated. 
But what a Christian, constant disposition did he maintain in 
spite of all this abuse I He says regarding this passage of the 
Sermon on the Mount : "'He who means to be a Christian, must 
know that he has to expect such persecutions of venomous, 
malicious, slanderous tongues, that the whole world will throw 



— 138 



insults at liim^ carp and strike at liim. But lie mnst boldly de- 
spise all this, and laugh at it in the name of God/'^ This is 
onr second part: Eeviled for Christ's sake. 



Eejoicing because of a great reward. Xow we hear why 
we onght to rejoice and be exceeding glad, leap for joy and be 
jubilant : ^'Great is yonr reward in heaven.'' One might in- 
deed ask, whether righteousness has not its own reward, and 
whether there is not dignity, comfort and joy just in following 
Christ. Certainly I The apostles departed from the presence 
of the council, rejoicing that they were counted woriluj to suf- 
fer shame for Christ's name. In many passages of the Scrip- 
ture we find a holy exultation on account of sufferings, — the 
triumph of those who have conquered — the world. ^Vith calm- 
ness and cheerfulness, and with hymns of praise, thousands of 
martyrs have stood at the stake. Mysterious powers of peace^ 
nay even joy, are hidden in the depths of godly sorrow. 

This also must be to us a cause of joy that we are in such 
high, distinguished company, when we are persecuted for right- 
eousness' sake and reviled for Christ's sake. Jesus expressly 
calls the attention of the disciples to this in the sermon on the 
Mount : ^Tor so persecuted they the prophets which were be- 
fore you.*^ Prophets, apostles, witnesses, martyrs, reformers 
are our companions. Eejoice and be exceeding glad! 

The Lord however does not mean that we should seek de- 



— 139 — 

light only in the depth of sorrow. Here and in many other 
places He speaks of a great reward in heaven. Is it then for 
reward that we are serving under the yoke of disgrace ? Dear 
friends I The reward in heaven will be a natural result, a 
harvest from the holy^ eartlily sowing in tears. Why direct 
the tearful gaze to the dust of the earth ? Eighteousness. abuse 
for Chrisf s sake must be valued higher and will receive a 
greater reward than the earth can give. In eternity it will 
be fully unfolded what we have teen here on earth, and there 
our endeavors for the eternal kingdom will he rewarded. Even 
of Moses it is written that he esteemed the reproach of Christ 
greater riches than the treasures in Egypt : for he had respect 
to the recompense of the reward (Hebrew 11 : 26) . Especially 
of those who are wise we read that they shall shine as the 
brightness of the firmament : and they that turn many to right- 
eousness as the stars for ever and ever. Therefore rejoicing 
because of a great reward ! Eejoice and leap for joy I 

We'll crowd Thy gates with thankful songs, 
High as the heavens our voices raise; 
And earth, with her ten thousand tongues, 
Shall fill Thy courts with sounding praise. 

Here ends the first part of the precious Sermon on the 
Mounts here the beatitudes come to a close. Like a chain of 
l^earls they are linked together and the conclusion is like the 
beginning. In the first as well as in the last beatitude wc find 
the same word: ''Theirs is the kinodom of heaven." And 



— 140 — 

with what other word could I better close this part of the 
Sermon on the Mount than with this greatest, most glorious, 
most blessed declaration : ^^Theirs is the kingdom of heaven." 
How often have we seen the brightness of the heavenl}^ king- 
dom in these beatitudes ! There is however a difference be- 
tween the same word in the first and in this last beatitude. 
Between these two declarations there lies so much. In the last 
we are a great deal nearer to the kingdom of heaven. God 
grant that with each beatitude we may have advanced higher 
on the ladder to heaven. 

In these beatitudes especiall)^ ma}^ we find blessedness. 
When the world shall close its doors to us, may we see the 
doors of heaven ajar, as did Stephen when he was dying. 
AVhen the dust of the world is vanishing, when the phantoms 
of this life are all dissolved, when every earthly treasure falls 
into the deep abyss of death, may this sentence appear before 
the breaking ej^es of the faithful and just : ^^Theirs is the 
kingdom of heaven!'^ Then also before the tearful eyes of 
those who are left behind, who stand sorrowing at the grave, 
shall appear the great, the positive, the joyful and most blessed 
word of Jesus : ''Theirs is the kingdom of heaven V Amen. 



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